About the discord between the Elector Johann Friedrich of Saxony and Duke Moritz over the city of Würzen, and about the campaign of Emperor Carl V against the Schmalkaldic allies.
1442 Treaty of the war, displeasure or affliction, which arose between Elector John Frederick of Saxony on one side, and Duke Moritz of Saxony on the other, over the capture of the Bishop of Meissen castle, city and office of Wurzen. April 10, 1542.
This document is found in Hortleder I. o. Book IV, Cap. 13, p. 1142; in Dumonts eorps ckipl., Vol. IV, Theil 2, p. 225 and in Lünig's Reichs-Archiv, purt. speo., Theil II, p. 51.
1. we Philip by the Grace of God, Landgrave of Hesse, Count of Katzenelnbogen, Dietz, Ziegenhain and Nidda etc., confess by this letter, as the Highborn Princes, Lord John Frederick, Archmarshall of the Holy Roman Empire and Churfürst of the Holy Roman Empire. Our friendly, dear cousins, brothers, son and godfather, on account of the annexation and tax against the Turk, which the aforementioned Elector has requested in the city and office of Wurzen, as a part of the diocese of Meissen, and, on refusal of the Bishop of Meissen, has taken the castle, city and office of Wurzen, and, upon the refusal of the bishop of Meissen, took the castle, city and office of Wurzen in error, so that our cousin, son and godfather, Duke Moritz, accepted it and thought that, since the bishopric of Meissen, with its castles, cities, subjects and possessions, belonged to the entire protection, protection, defense and management of both parts, according to the old paternal division, such a taking should be detrimental and abortive to his, Duke Moritz's, love and his heirs; for which reason they both came to arm and counterarm, and would probably have stood on the fact that they would have come to further violent action.
Accordingly, we have taken to heart the great trouble that would have arisen for both parts, their principalities, lands, subjects and people, if it had come to pass, and have disposed of it in the most favorable manner to both their lords, have acted with all diligence between them, and after much practiced action have amicably settled and reconciled the matters, as follows:
3. that first our cousin and brother, the Elector of Saxony and Burgrave of Magdeburg, place the castle, city and office of Würzen, together with the stock and what the bishop has in it, excluding what would otherwise be corroded, in our hands, and that we then deliver and grant them again to the bishop of Meissen, and to no one else.
4 And now, for this purpose, a bishop of Meissen, with his bishopric, monastery, castles, cities, villages, subjects, people, estates, grants, and possessions, shall be responsible for both princely parts of the House of Saxony, with protection and all other established rights at the same time, as is such a custom, so that both of their lords, both of them, and both of their heirs, shall be entitled to such bishopric, with its castles, cities, villages, subjects, people, estates, grants, and possessions. of both parts, also of the same heirs, shall for ever have the same and all protection, protection, defense and handling of such bishopric, together with its estates, towns, castles, houses and dwellings, where they are situated, none of which is excluded, according to the old-father division, and as follows:
5 Namely, that their lords and heirs, according to their own occasion, also of the same friends, relatives, and subjects, who are not enemies of the House of Saxony, or who have not publicly or demonstrably violated their lords. or who have not publicly or demonstrably violated their lordship in honor and good faith, who do not have to give customs or escort, and who are therefore obliged to use the regular roads to Eilenburg or Grimme, through the aforementioned chapter's office and towns, and especially through the wild ford at Wurzen, a free pass, and also have power in the chapter's castles, houses, dwellings, towns and villages, as they may be named, and wherever they may be located, to have their night's lodging at their lordship's expense. But that it be without harm to the bishop of Meissen, and in this one princely part shall not hinder the other.
6 Because no part can have its passport through the Meissen Abbey without touching the other principality, even outside the Abbey, one part shall kindly allow the other such a passport from one office of the Abbey to the other, and thus by all means, as far as the touched Abbey extends, through its principality without escort search, and shall not hinder it.
7) But outside of this, as stated above, the roads and routes in the office, castle and city of Wurzen shall be and remain the responsibility of the Electoral Part, and in other castles, cities, estates and possessions of the Abbey, the other Princely Part.
8. also for the sake of religion, it shall be kept in the castle, city and office of Wurzen, together with its appurtenances, and also in the cathedral church there, according to our cousin and brother, the Elector, and in the other, the named chapter, cathedral churches, estates, castles, cities and appurtenances, according to our cousin, son and godfather, Duke Moritz, and his l. brother's visitation order.
9. In case of need, a bishop of Meissen shall, for the protection of these lands, send his and his subjects' land order to all the electors and princes of Saxony, or to one princely part in particular, sending to each part its due half, but not to any part against the other, He shall also, with the help of the kingdom, faithfully and diligently bring in the assets of his castles, cities, estates and possessions, and deposit half of the assets brought in at Wurzen and the other half at Stolpen with some of the estates of the monastery. From this, the guards and servants, whom the monastery will send to the kingdom's aid from such plant, shall be paid, and the same guards and servants shall receive half of each princely share to the other half. The same routers and servants, half to each princely part, will be sent to the others, to their people and subjects. And what is left over from the plant, brought into the bishop's castles, towns, estates, and possessions, shall be used for the protection and necessities of both princely parts of the land, as mentioned above, and shall meanwhile remain deposited in the affected places, and the bishop shall send a register of the plant and a thorough inventory to the Electors and Princes of Saxony. And in the same way it shall be kept with the present Turkish installation.
(10) If the bishops and princes of Saxony do not have the same or the same content for the granted annexes to the realm's property, or if their mint and land commandments and other public tenders do not have the same content, a bishop or the monastery of Meissen shall keep the office, city and castle of Wurzen according to the prince, and in the other monasteries, castles and cities of the monastery according to the other prince. Nevertheless, they are to be kept with the facilities, free pass, passage and camp, as reported above.
11. so shall also the bishop hinfsörter of the two
chur- und prinstl. Theil Landtage, if it is described by J. L., as it is customary, attend or attend.
The Bishop of Meissen, and his descendants, shall keep the prescription which he has given to the Elector, and formerly to the Highborn Prince, Lord Henry, Duke of Saxony 2c, of praiseworthy memory, and shall not do otherwise.
13 Our dear cousin, the Elector, or his L. Commander, shall also release the people of the city of Wurzen, also those of the nobility and all subjects of the office, from their vows, but that they remain attached to the House of Saxony, content of the grandfatherly division and this treaty.
14 The bishop together with the chapter shall also promise not to burden the people of Wurzen, from the nobility, burghers and peasants, with words, works or punishments in any way, or to punish them otherwise in an unpleasant way, because they have been obedient to the churf in this action.
15 Both sovereign and princely parts shall also faithfully comply with the old hereditary brotherhoods, hereditary legacies, inheritances and contracts, shall refrain from all criminal acts, contents of the same agreements and contracts, and shall kindly and faithfully help to protect 1) and safeguard each other's justice.
(16) If at any time there should be any disagreement between their members, their members shall kindly request each other and, in case of need, let such disagreement be resolved in accordance with the above-mentioned agreements.
17 Since our cousin and brother, the Elector, also believes that he has justice in the cathedral church in Meissen, but our cousin and son, Duke Moritz, has not confessed to this, we do not wish to deal with them this time, but rather his right and justice shall remain unaffected in the one remaining part.
18 And hereupon the war armament, which is now undertaken, shall from this time on be settled by both parts at the same time, all ill-will shall fall, and both princely parts shall be reconciled and friends again, and both parts' councillors, subjects, servants and others shall not expect any disfavor in any way because they have been räthig, solicitous and serviceable to their lords in this matter.
(19) And whatsoever is of unspoken error, let it be dealt with and settled as it ought.
1) "behüten" (keep) put by us instead of: "behärten".
1440 Erl. 56,15-17. sec. 2. discord over Wurzen. No. 1442 s. W. XVII, 1807-1809. 1441
(20) With this, this matter and everything that has occurred in it shall be and remain completely judged and tolerated, without danger.
In witness whereof we have hereunto affixed our seal of secrecy. And we, by the Grace of God, John Frederick, Archmarshall of the Holy Roman Empire, Elector, Burgrave of Magdeburg, and Moritz, both Dukes of Saxony, Landgraves of Thuringia and Margraves of Meissen, also confess by this letter for ourselves and our heirs that this contract has been agreed and concluded with our good knowledge and will.
22. we promise to keep our true words in all their clauses, points and articles steadfastly and unbreakably, and not to act or do anything contrary to them, in any way, even without danger.
(23) And we have hereunto set our seal unto this covenant, which is made in twain of like likeness, and delivered one to each part, which was made and established on the Monday after Easter Day (April 10), in the year that followed the birth of Christ our dear Saviour, a thousand five hundred two and forty.
1443. Luther's exhortation to peace to the Elector John Frederick and Duke Moritz of Saxony and their estates, on account of the discord that had arisen over the town of Wurzen. April 7, 1542.
This missive was to appear in print, but it was suppressed because the peace had been concluded in the meantime. Printed in the Wittenberg edition (1559), vol. XII, p. 225; in the Jena edition (1562), vol. VIII, p. 40; in the Altenburg edition, vol. VIII, p. 42; in the Leipzig edition, vol. XXI, p. 426; in the Erlangen edition, vol. 56, p. 15 and in De Wette, vol. V, p. 456.
1. my subservient services and my poor Pater noster before etc. Most Gracious, Gracious, Venerable, Well-born, Noble, Strict, Firm, and as each one is due his title. Such serious intentions and sudden anger between both, your electoral and princely graces, as well as others, became known to me only today. And although I, as a preacher and spiritual office, have neither the right to judge nor to act in this matter, because it is so much a worldly matter, since I am also not commanded to know much; nevertheless, there is God's word 1 Tim. 2, 1. f., which says to us preachers
and the whole church to take care of the worldly rulers and to pray for peace and tranquility on earth, against the devil, the founder of all discord and its author.
Now, one part of our concern has been done, and is still done daily with all our heart, namely prayer, as both books and hymns testify, especially now, because the devil has so hurriedly and suddenly aroused this unwillingness. The other is that we must also show God's word and command in all kinds of temptations, whether to comfort the afflicted, or to admonish the challenged, or to frighten the stiff-necked, and the like.
3 So that I may do what is mine in this matter, and have pardoned my conscience before God, I ask most humbly that Your Electoral and Princely Grace will hear me. Your Grace will graciously hear me. For I do not want to speak my word, but God's word, especially because Your Royal and Princely Graces, together with both landscapes, are not interested in me. Graces, together with both regions, have accepted and confessed the Gospel, are Christians, that is, want to and should hear and obey Christ's word. And of course, because I am considered on both sides to be Christ's servant and preacher of the Gospel (as the truth is), whoever hears me hears God, as he says (Luc. 10,16.]: "Whoever hears you hears me, whoever despises you despises me, but whoever despises me despises the one who sent me"; God keep him, amen.
But he says, "Blessed are the peacemakers, for they shall be called the children of God," Matt. 5:9. Again, no doubt it will be said, "Forsaken are the peacemakers, for they shall be called the children of the devil. Such a saying, because it is of God Almighty, will not respect any difference of persons, how high they are, but will have all among them, and will command to keep peace, at the loss of eternal blessedness or (which is the same) of the sonship of God.
5 Therefore, this is the first commandment of God, that Our Lord's sovereign and princely grace is obligated to seek, counsel and help peace above all things, and that it should also apply to life and property, not to mention any such wicked and minor harm that may now be caused in this present case. For without violation of the conscience, even danger of eternal
If we are to be condemned, Ew. chur- and F. Gn. will not be able to continue in this quick anger and discord against such divine commandment.
Yes, you may say, no one can have peace longer than his neighbor wants. That is true. But God says, Rom. 12, 18: "As much as is in you, be at peace with all men. According to this, your churl and prince must be at peace with each other. Accordingly, your sovereign and princely sovereigns, together with both sovereignties, must owe obedience to God in the face of eternal damnation, and one part must offer peace and justice to the other. If then the right and judgment have gone, then whoever can defend himself may do so. For the right also says: No one should be his own judge, much less his own avenger; and whoever strikes back is unjust, except for some miserable emergency defense.
7 God has truly forbidden vengeance, Rom. 12,19: "Vengeance is mine, I will repay. Whoever then wants to take God's judgment and vengeance, his judgment will strike him, Rom. 13, 2. And if someone slays my father or brother, I am still neither judge nor avenger over the murderer. And what may one do in the eyes of the law and the authorities, even what may one do in the eyes of God, if each one wants to be a judge, an avenger, even God Himself, against and over his equal or neighbor, especially in worldly matters? For in spiritual matters it is different, since a Christian is indeed a judge over the world and all devils, that is, an instrument or tongue of God's word. For his word is the word of God, who has no equal nor neighbor, but is judge, avenger and lord over all.
(8) Thus, in this sudden division, neither a right nor an action has been undertaken, much less a final judgment pronounced, upon which one would like to take revenge or punishment with a good conscience, if, however, the fine jewel, the princely court, item, so many fine, noble counts, lords, and learned jurists could hear such beforehand. Court, item, so many fine, laudable counts, lords, knighthood, and learned jurists, who could well hear and move such beforehand, finally also the hereditary princes, and perhaps more than I know, with whom one could investigate and conclude beforehand both right or wrong, so that one does not lead in against God and one's own bliss, and unattempted, unheard and unrecognized right land and
People, body and soul would thus have to sacrifice to the devil in honor and to God in dishonor.
9. If the little town of Wurzen is not worthy of the fare (which has already gone on it), such great wrath of so great powerful princes and noble landscapes is silent, and would not be regarded differently by reasonable people, as [if] two full peasants fought in the Kretzschmar for a broken glass, or two fools for a piece of bread, without the devil and his members gladly blowing up a great fire from such a spark, and thus giving joy to the enemies, laughter to the Turk, and a special disgrace to the gospel, so that the devil might boast through his blasphemers: Behold, these are evangelical princes and regions, who want to show all the world the way to heaven, and teach all men the truth, and have become such fools and children that they themselves do not yet know how to conduct even small worldly matters with justice and reason; fie on the evangelicals! Yes, of course, we would have to hear such things from the devil and all the world. It would be very displeasing to God that His name should be desecrated for our sake, Rom. 2:24.
(10) This war, as both parties well know when they consider it, would not be a war, but a real riot, indeed a domestic riot, since father and son, brother and cousin fall into each other. For the two principalities are so closely related to each other that it would be fair to call them one house, one family, from top to bottom. Both princes are situated under the hearts of two sisters, after which the nobility is cousinized, sistered, sistered, befriended, almost brothered, godfathered, reconciled, so that it may well be called One House, One Blood; also citizens and peasants have given and taken sons and daughters to each other, so that it could not be closer.
(11) And such closeness should be so mixed and mixed together by the wretched devil, for the sake of a louse or a nit? For what can Wurzen, with all its episcopal glory, be against such nobility and so much blood, but a petty louse? Should God with thunder and lightning suddenly
1444 Erl. S6,19-21. para. 2. discord over Wurzen. No. 1443 W. XVII. 1812-181S. 1445
especially because we Christians want to be such nonsensical devils, and would be better to suffer Turks and Tatters in the country'.
12th I remember Duke Frederick, of blessed memory: when he was in a bad way with Erfurt, some warriors wanted to run him into Erfurt, where he wanted to dare five men. It would be too much, he said, for one man; but Erfurt would be a different roast in the kitchens than Wurzen. That was a prince!
Accordingly, my humble request is that your sovereign and princely Grace consider God's honor and their blessedness. want to consider God's glory, their blessedness, not to inherit eternal shame and calumny on such a glorious, praiseworthy principality, also "consider" the poor subjects, take up the cross against the devil before them, and yet do so much to my poor request in mercy, go into a chamber alone, and pray a Lord's Prayer with earnestness: then, if God wills, the Holy Spirit will change your chur- and princely graces' hearts. grace will change your hearts. Let them also do the same thing that pious hearts do, in both landscapes; meanwhile the other, mad dogs may curse, and have their heartache with their God the devil, whom God, our Father, can well control.
14. And, since God is against (for which you, my dear Lord Jesus Christ, together with all who pray with me, will graciously protect me), that a prince or a region would refuse peace and justice, and run headlong against God, and pursue vengeful wrath: In the case that God graciously averts, I step to the part, be it my most gracious lord, the Prince and countryside, or my gracious lord, Duke Moritz and countryside (for there is no hypocrisy here, I speak before God on my conscience): I step, I say, in the case to the part that seeks, can suffer and desires peace and justice.
15 For even if the other party had the highest right, and could justifiably turn to wrath, it condemns itself by seizing God's power, wanting to be judge and avenger itself, and thus diminishes the other party to necessity, and justifies the other party in the deed and makes it innocent, but overthrows itself in the right; as has been said above. For so it is said: Quod justum est, juste exequaris. Et: Mea est vindicta. And then the part, so right and peace shall be
I will defend myself confidently and cheerfully, and only boast that I have commanded, advised and admonished in God's stead. For I will take upon myself such blood and condemnation of that part, and must do it well.
16 And if it should come to pass that God would have you go into the field or otherwise attack, bow your heads here toward Wittenberg to us, and receive our hands, which I also promise herewith for the forgiveness of your sin, as those who defend themselves out of necessity, and would gladly suffer and have justice, and so that in this case also you may be righteous before God, and believe our absolution. After that, be confident and undaunted, let the spear and the rifle go into the children of discord, anger and revenge, God's will be done: he who dies, dies blessedly, than in obedience and defense of necessity, to protect his prince and country. We do not have to be afraid to death of a living devil, much less of mortal, poor people.
(17) To the other, revengeful, unpeaceful multitude, I hereby proclaim that they know, and shall not excuse themselves at the last day and judgment, that they have banished themselves and given themselves into God's vengeance, and if they perish in war, they must be eternally damned, body and soul. For they not only war without faith, but also bring evil consciences into battle in worldly law.
(18) And advise faithfully that whoever has a war under such an unpeaceful prince, he should run as far as he can out of the field, save his soul, and leave his revengeful, senseless prince alone, and even war with those who want to go to the devil with him. For no one is forced, but rather forbidden, to be obedient to princes and lords, or to keep oaths to his soul's damnation, that is, against God and right. It says: Hoc possum, quod jure possum. And pray and hope that God will give the revengeful bunch a despondent heart, trembling hands and quaking knees, as Moses says, Deut. 28:25, that they may flee by seven ways, since they came out by one, amen. May the merciful God send His peaceful angel, who will make both the princes and the countries to be in agreement, as we boast of One Faith and One Gospel. Amen.
D. Martinus Luther.
1444 Letter from Luther to Nicolaus Amsdorf concerning the matter of the city of Wurzen. April 13, 1542.
This letter is found from Börner's collection in Leipzig in Schütze, Vol. I, p. 200: subsequently in De Wette, Vol. V, p. 461, who compared Aurifaber, Vol. Ill, p. 371 and an old copy. A piece of the same is found in Latin in Seckendorf, Hist. Imtk., Ub. Ill, x. 414 and in German here by Walch. We have translated according to De Wette.
Newly translated from the Latin.
Grace and peace in the Lord! We have commanded this war noise in believing prayers to God your Father, and we do not desist from it, being sure that everything is being done directly by Satan himself on the part of Duke Moritz, the angry and hopeful youth. But beware that you do not think that you are either the author or the cause of such a great war, unless perhaps it is the cause of hatred in the hearts of the Plough family. 1) For the matter in itself is an entirely secular one, tax or imposts, and I know not what else. For I have seen the articles 2) under which this is: In Wurzen the word of God shall be taught according to the Saxon visitation order of the Elector. This was proposed by Duke Moritz himself, although he is furious. The whole question should be about the free passage of Moritz through Wurzen. This has nothing to do with us or the preaching ministry; otherwise, if we had to be called the cause of all the misfortune that has been set in motion against us: Dear, how much blood we would have shed, since so many confessors of our doctrine have been slain, drowned, burned! Christ himself will look on, who by his word is the cause of so much evil and of so much bloodshed in the devils, in Münzer, Carlstadt, Zwingli and the king of Münster, through whom he has caused much misfortune and shed much blood, (as they think) to the annoyance and disgrace of our doctrine. But it is ingratitude against the grace offered
1) The manuscript reads: iratiorura, which De Wette included in the text. Aurifaber offers: ^ratiorum (^ratoruna), that is, of the Pflug family (De Wette). - Amsdorf was the counter-bishop against Julius von Pflug. See the documents No. 1254 ff. in this volume.
2) The Articles of Peace, No. 1442, § 8.
God's disdain for the Word is so great, the increase of shameful deeds, of avarice, of usury, of indulgence, of hatred, of disloyalty, of envy, of hopefulness, of ungodliness, of blasphemies so frightening, that it is not to be believed that God will finally spare Germany and look through its fingers. For either the Turk will chastise us, or such an inner misfortune will finally afflict us. We feel the punishments and grieve over them and weep, but we walk in horrible sins, by which the Holy Spirit is grieved and grieves God in His heart. What wonder is it that God finally laughs at us again, since we cry and weep in our downfall, because we neither hear nor look at Him who cries out to us without ceasing, stretches out His hands of mercy and, if it were possible, would weep over us. Yes, we must suffer this beginning of calamity; greater things are in store for the impenitent, and we cannot expect any good, since it cannot come, because the crying of our sins fills heaven and earth so against us. And to spiritual eyes the appearance of Germany at the time of peace is even more frightening, since through so many abominations the honor of God is being destroyed everywhere, churches and schools are being destroyed. For although war mends few, he who can afflict the wise with the rod of fury will turn the laughter of fools into mourning. May God take us away in peace before the calamity. In the meantime, let us at least weep and pray for our sins and those of Germany, and humble our souls before Him, using all our strength to carry out our ministry of teaching, punishing and comforting. For what else can we do? Germany has become deaf, it is blind, it has an obdurate heart, so that we cannot hope where there is nothing to hope for. But enough of that.
The one you have heard of in the Duchy of Würtenberg is not Schwenkfeld, for the duke expelled him, but a certain frivolous man called Mohr, a common soldier known to Philip, who is of no importance. But in the Nuremberg area, according to Wenceslaus
1) when he offered the Sacrament in a spoon, because there was no chalice, he used these words: "Take it, this is the spoon of the New Testament. See how Satan laughs and mocks in such a noble matter.
From Hungary it is written that the Turks, 30,000 strong, have attacked Buda, and that the tyrant himself is following them and is on his way. In the meantime, we are safe and snoring, thinking of hatred against each other, and how we would like to inflict wounds on our brothers, as our sins are tearing us away. God have mercy on us, amen.
What I have written about Carlstadt is true. But you know the character of this man, so that it is not to be wondered at if he has finally found the deserved reward for his deeds, which God has long borne with patience, as Solomon says [Proverbs 28:14]: "He who is stiff-necked will fall into misfortune," and [Cap. 16:18]: "Proud courage comes before the fall."
But I return to you. Be strong and give thanks with us to the Lord for his holy call, by which he has made us worthy to be separated from these corrupt and corrupting people, and has kept us pure and blameless in his pure and holy word and will keep us pure and blameless until the end. We may weep for the enemies of the cross of Christ, but they laugh at our tears. Therefore, let us soothe the sadness that has arisen from the misery of those people with holy joy in the Lord, who has risen joyfully from the dead. Let us look upon him with the disciples and rejoice, and be glad in this day of salvation, amen. May the Lord be with you, sustain and comfort you with us. Otherwise, apart from Christ, there is nothing to be heard and seen but pure tribulation in the realm of the raging devil. On Friday after Easter [April 13] Anno 1542.
Martin Luther.
1445: Carl V's rescript to the imperial cities, in which he admonishes them from all dangerous plots against him and the empire, and to school them.
1) De Wette seems to have taken this for a proper name, because he writes: OapsUsnus.
He also assured them of all mercy and of his and the kingdom's protection. June 17, 1546.
From Lünig's Imperial Archives, pari. spee. eout. IV, part 1, p.51.
Carl von GOttes Gnaden, Roman Emperor, at all times Mehrer des Reichs etc.
1st Honorable, dear faithful! We have no doubt that you will bear in mind with what paternal, gracious loyalty and affection we have shown the Holy Empire of the German Nation, as the common fatherland, from the beginning of our imperial reign to this hour. Thus, we not only graciously consider and promote the honor, benefit, acceptance and welfare of the German nation, and maintain it in a peaceful manner, in faithful, right unity, but also prevent all wrongdoing and especially the highly burdensome, sorrowful errors of the discord, We have worked with the highest and utmost diligence to bring all the troublesome errors of the discordant religion to a Christian, peaceful settlement and agreement, and in this we have not regretted any effort, work, expense, or loss of our property; Regardless of our person, as well as our honest kingdoms, principality and country, we have not considered or sought the highest inconvenience, trouble and disadvantage, all of which we have put aside, and such, or some other of our inconvenience, own benefit or advantage in this, nor have we been, or still are, much less of the will or intention to instigate or awaken any kind of division, schism or disruption in the Holy Roman Empire of the German Nation (as is unfairly attributed to us by some, albeit with unreason and untruthfulness), but rather to forestall and put an end to all outrages or sedition. As not only our common imperial truce, which we established at the beginning of our government, but also all other subsequent truces, commands, mandates, which we subsequently made on several occasions at common assemblies of the empire and other assemblies, and let go out and proclaim everywhere in the holy empire, bring and testify all this clearly. At the same time, we have not failed to graciously consider our and the Empire's free and imperial cities in particular and to promote them in such a way that they may be protected from all unjust, violent actions and oppressions by other princes and estates, which may in part, where they see and have the opportunity (as you yourselves, as the prudent ones, would have done).
The more the cities are involved, the more they would like to be prevented, handled and protected, the more they would like to be prevented, handled and protected, the more they would like to be prevented, handled and protected.
3 And whether, nevertheless, not without the fact that many times many swift, careful, dangerous, to the Holy Roman Empire of the German Nation. The Holy Roman Empire of the German Nation, its members and estates, and especially you and other imperial cities, as well as ourselves and our Imperial Highness and reputation. If there are practices, proposals and incitements that are detrimental and harmful to you and other imperial cities, as well as to ourselves and our Imperial Highness and reputation, and which we cannot well counter at any time without noticeable disruption, and which must therefore be imposed and tolerated (as you will receive further reports on in a short time), then such our imposition and forbearance is solely in the hope of attaining lasting peace and tranquility in the Holy Empire; but besides this, it is not done without noticeable burden, disgrace and diminishment of our imperial reputation. reputation. For we have always hoped that, in view of our manifold gracious will and forbearance, the matter would finally (by means of divine grace) come to a final settlement and agreement, as would undoubtedly have happened before these times, if others had not stood in our way, and with all possible diligence directed and driven the matter by swift means and ways, so that the settlement and agreement may not take place so far, but has thus had to stand back and remain, not because of or' out of love and affection, so the same preventers and destroyers of such settlement to our holy and Christian religion, or the honors of God, which they use only as a cloak and embellishment of their unreasonable pretensions, but rather in order that they may bring all other estates of the holy realm, whether spiritual or secular, high or low, under such appearance of religion, and subject them to their goods by force, as they have now also taken and brought a good part of them to themselves, and are still holding on to them, to the great, burdensome disadvantage, harm and ruin of many poor exiled parties, who may receive neither justice nor equity from them because of such stolen goods, since they have now driven the matter so far that they have neither judgment nor justice to worry about in the holy realm, which they long before this time, so much in them, violently suppressed and overthrown. And of this all insatiated, they are subject to
they are equally determined to seize and pursue us at our Imperial Highness and Authority in various ways. The fact that they are now in the process of attacking and pursuing us against our imperial highness and authority in various ways of quite unwarranted presumption, no doubt of any other opinion, than that they may gain further support, 1) and bring all estates, also especially common free and imperial cities, under themselves, partly by physical force, and partly by other weak practices, and suppress and tyrannize them to their liking; To which we have no small indication and suspicion that they are now repeatedly listening to and hearing a lot of useless, wanton speech and harassment (as we believe has come to us), as if they were minded to take up the sword against us and thus attack us by force of war; That also their fictitious, inflammatory, defamatory books and paintings, which they let go out in print and otherwise from time to time in their principalities, lands and territories, in order to provoke the common man against us and to move and incite him to indignation and rebellion, give us sufficient public evidence and testimony; to the extent that we do not feel or find any improvement in them from these and all other of their actions and achievements, nor can we hope that through some of our patience or kindness they will always refrain from their disobedience, even from their unlawful and wanton intentions, or that they will allow themselves to be instructed and reported to us in a fair manner, since all of our gracious, paternal efforts have touched them, patience and kindness are not regarded by them at all, nor do they ever proceed differently, except that they abuse and overreach them for their own benefit, and thereby become all the more strengthened and obdurate in their disobedience and wanton intentions, and from day to day, the longer and more meagerly they oppose us and our imperial power, sovereignty and authority. The more they do so, the more they rise up and rebel against us and our imperial power, sovereignty and authority. In the end, nothing else will result and can be expected from this (if this should be seen to happen longer and not be countered in time with serious understanding) than that the common German nation and all of its members and estates will come into distress, further disruption, disorder and apostasy, and final ruin, destruction and desolation, and will have to be dragged and forced out of their traditional liberty and freedom into burdensome public tyranny and servitude.
3. but which it is neither proper nor proper for us to tolerate or permit any longer.
1) Inserted by us.
neither before God nor before the world. And are therefore caused to the highest and finally moved to it, and to. Preservation of Our Imperial Highness. Highness, also peace, justice, tranquility and unity in the Holy Empire, prevention and averting of the burdensome, careful burden and detrimental mischief that might occur to you and other cities of the Holy Empire, finally resolved to punish the reported our and the Empire's disobedient, disloyal and unruly robbers and destroyers of common peace and justice, and thereby to place the common German nation in peace and unity, and in this respect to show and hold ourselves in a completely gracious and fatherly manner, not unlike that which is due and due to a Christian emperor, lover, protector and guardian of the praiseworthy German nation and its freedoms.
4. and for these and other more movable causes we have not refrained from informing you of our intention in your gracious opinion, so that you may know of it, and so that you may be the less averted, advised or told, as if we were of a different mind and intention, except that we wish to keep to our Imperial words and dignities, and to assure you that our mind and opinion is not directed in any other way than you have heard. We wish to assure you that our mind and opinion is not otherwise directed than you have heard. We also want to make full provision for this with you, and have hereby graciously and earnestly requested and admonished you, if we are or would still be requested by anyone of a different form from you, that you will not give any place or credence to the same, but will be obedient and faithful to us in this, and, according to our but trust, will show and keep yourselves well-disposed. And if you comply with this, as we have fully provided for you, that you will comply with it, and that you will also oppose and put an end to the aforementioned disobedience, as well as to the wilful and wanton undertakings, and that you will help yourselves and other cities and estates of the Holy Roman Empire of the German Nation to preserve your freedoms, and in addition to this, peace, justice and unity in the Holy Roman Empire, with all your earnestness and diligence: You, on the other hand, have to take comfort in all your gracious, inclined will with us, as we, then, all this, as far as it is convenient for you, to deliver someone to us for this reason, to whom or the same your envoys, to whom we also freely gestrack, 1) to come to us in safe escort, and again, 2) to come to us in safe escort.
1) "gestrack" put by us instead of: "strengthened".
We want to have attributed to us up to their custody, further and actually are obliged to report. And in your gracious opinion, we do not want you to be restrained from knowing all of this. Given in our and the Holy Roman Empire's city of Regensburg, on the 17th day of June, Anno 1546, our Empire's 26th and our Realm's 43rd Carolus.
Admandatum Caesar. Catholicae Majestatis proprium.
J. Obernburger.
To the honorable and the kingdom's dear faithful N., mayors and council of the city of N. N.
1446 Covenant between Emperor Carl V and Pope Paul III against those who protested against the Council of Trent. Rome, June 26, 1546.
This writing is found in Hortleder, vol. II, book III, cap. 3, p. 248; in Dumonts oorps tom. IV, part. II, x. 308 and in Lünig's sxieil. eoel. eont. I, x. 157.
Preface.
Christian reader and lover of the German nation! Here you will find at length what kind of contract and alliance, yes, even to report conspiracy and mutiny, has been ungodly, treacherously and maliciously practiced and wrought upon your and all our beloved and pleasant fatherland. All of which is finally intended to drag Germany down, to exterminate it, and to bring it to the utmost ruin, regardless of how the words and foggy pretenses, under fictitious pretense, "as if one only wanted to punish some disobedient princes and estates," read. For here it is evident that this arduous warfare of ours is intended not only for some peculiar princes and estates, but for all confessors of the holy gospel and of our true Christian religion in particular, and thus also for the common fatherland, to which bloodthirsty nobles caused the Antichrist not a little that the Germans of past years besieged and plundered the city of Rome.
For this reason, be all the more vigilant, open your ears and eyes, so that you may learn to recognize the wicked tricks and plots of the Antichrist and his accomplices, not to believe the flattering words they pretend, but rather to be inclined to spare all your wealth, body, blood and goods,
so that the unfaithful advice of the godless mob and all its followers may be broken, but on the other hand the honor of the Almighty together with His divine Word may be promoted, and then the German nation, all our fatherland, may be saved from bloodshed and destruction by the grace of God.
The Pabst's and Imperial Majesty's Covenant.
1. When Germany, called Germania, was found to be in great error and misbelief for many different years, and now some persisted in it, fearing that great harm, ruin and destruction of Germany would occur; and when it was intended for some time to take precautions against such misbelief, in order to avoid division and confusion and to keep Germany in good unity, an open and common council was called and held at Trent; but the protesters, together with the Schmalkaldic League, said that they did not want to surrender to such a council, nor did they want to come to it; which council was held on the 3rd Sunday in Advent, next week. Thereafter, with the grace of God, they acted so that it would continue.
(2) Hereupon Papal Holiness and Imperial Majesty have deemed it good and fruitful that they have established and accepted with each other these rewritten chapters and articles, and to keep and comply with each other in all fidelity, and that to honor and praise God the Almighty and to good unity of all men, especially the German country, which is called Germaniam.
3. First, that His Imperial Majesty, in the name of God, and with the help and assistance of Papal Holiness, should begin in the next fallow month to arm himself and provide himself with men of war, as well as what belongs to war, against those who have protested against the Concilium, and against the Schmalkaldic League, and also against all those who are in this misbelief and error in Germany; and that with all his power and authority, so that he may bring them back to the old, true, undoubted faith and obedience of the Holy See. But between this approaching time, His Imperial Majesty shall use all possible diligence and earnestness, if he would kindly, without war, bring the recalcitrants back to the old faith and obedience of the Holy See. But nevertheless he should prepare himself, if in the above-mentioned time such a thing would not be satisfied in the amicability, that
then His Imperial Majesty will be prepared and ready for war.
4, Item, that His Imperial Majesty has made no treaty nor agreement 1) with those who have protested against the Concilium. 4. Item: That His Imperial Majesty should neither accept nor establish any treaty or agreement 1) with those who have protested against the Concilium, or with the Schmalkaldic League, nor with any others who are in this disbelief, which might be repugnant to this war or faith of the Holy Christian Church, or detrimental to it, without the permission and approval of Papal Holiness or the legates of the Holy See.
5. Item: that Papal Holiness is obliged and obligated to deposit in good custody at Venice within one month after the confirmation of these chapters, namely one hundred thousand crowns, which, together with the other one hundred thousand crowns which His Holiness has deposited in Augsburg, shall also be used by His Holiness's government for the war, and otherwise for no other cause; but if the war does not continue, but is turned around, then His Holiness may again take such two hundred thousand crowns into his hands.
6th Item, that Papal Holiness is obliged to pay 12,000 Italians on foot, and 500 horses in his expenses, and to maintain the six months to this war, and to have with them one of his legates, who will govern them and be personally with them, along with the rest of the captains; but if the war would end before six months, then his Holiness has so much before.
Item 7: Papal Holiness has also decreed that His Imperial Majesty should and may take half of all the churches in Hispania. Majesty shall and may take half of all the churches in Hispania in one year, and use such property for the war, as the letters or bulls have been given to His Imperial Majesty in common form, as is customary. Majesty's letters or bulls have been issued in common form, as is customary to issue such bulls.
Item 8: Papal Holiness has also decreed that His Imperial Majesty should and may sell rent. Majesty shall and may sell for five times one hundred thousand crowns rent, interest, manors or fiefs of the monasteries in Hispania, and put and use such money for this war, and for no other use. However, with this appendix, that His Imperial Majesty shall grant the monasteries the right of sale. Majesty shall give to the monasteries, to which he then sells their goods, interest or fiefs, out of his Majesty's interest, fiefs or income, which he has, be it called intrada, or other of his goods benefits, as much in return in money, which they may compare to the sold. And therefore, that his Holiness is willing in unheard-of matter, such sale shall be
1) In Walch's old edition: "Ueberkommniß.
bxiefen of the monastery properties change, so they shall be disposed of, happen with all good means and according to his holiness's favor and with approval of his commissioners, considered that such thut much.
Item 9: If it were to happen that some prince or sovereign were to rise without special, just, honest causes, and if especially Papal Holiness and Imperial Majesty were to be disturbed in this undertaking, and to prevent His Holiness and Imperial Majesty from being disturbed. Majesty in this undertaking of theirs and to prevent His Holiness and Imperial Majesty from blaming one on the other. Majesty are obligated to assist each other with all possible means to unanimously avenge such hindrance, so that they are not deceived or hindered in this good undertaking; which obligation shall remain in force as long as this war lasts and for six months thereafter.
Item 10: They also leave every Christian prince or sovereignty, whether ecclesiastical or secular, of Germany, and generally all other princes, states, and communities of the Christian faith, free to come to them in this alliance, each according to his state and fortune, with the trouble and honor that may be necessary for this.
(11) For the purpose of further clarification and security of the above Articles and Chapters, they shall be accepted and confirmed and faithfully observed by the entire Consistory of Cardinals, as well as by His Holiness and Imperial Majesty. Majesty, faithfully and steadily, without any danger.
Item 12: When it was explained in the first chapter that this war was to be started by Imperial Majesty in the coming fallow month, it was understood that this fallow month was the year 1546 years after the birth of Christ. This fallow month is understood to be the year 1546, the year after the birth of Christ. For these chapters have long since been written and agreed upon, but they were first signed in Rome by Papal Holiness on the 26th day of the fallow month of 1546, in the presence of the most reverend Lord, the Cardinal of Trent, and of Don Giende Ubna, Imperial Majesty's Counselor, Legate and Messenger.
Actum and resolved at Rome, the 26th fallow month Anno etc. 46, as stated above.
1447: Bull of the Great Indulgence granted by Pope Paul III for the campaign against the Protestants. Given at Rome, July 4, 1546.
In Hortleder, vol. II, book III, cap. 10, p. 273; in Dnmont's eorp8 dipl., tom. IV, part. II, x. 310 and in Lünig's sxieil. 66<ü. eout. I, x. 472.
1 Paul, a servant of the servants of God, for the future remembrance of these things. The Spirit of Almighty God, whose divine power and providence is ever present in His Church, does not cease to remind and admonish us through our pastoral office to use diligence to root out the poisonous heresies that have grown up in the Church.
2 For this reason, this matter has been deeply on our minds from the beginning of our ministry and has been a constant concern of ours, as we purified the vineyard of the Lord and weeded out the weeds of the ungodly teachings that the heretics have sown through Germany.
Without ceasing we have sighed and suffered pain in our inward heart and mind, when we saw so many godly souls, whom our Lord Christ redeemed with his most precious blood, being led away from the protection and obedience of the holy mother, the church, by the poisonous teachings of the heretics. And have undertaken not only to bring the erring sons back on the right path, but also to see if we ourselves might heal the minds of the heretics in some ways. For this reason, we have first done what kindness requires of our kind, and have tried to help them to health with a little Lindarznei, in which we also want to follow our Lord, who, out of his gentleness and mercy, long expects sinners to convert.
When the little medicine had no effect and all our efforts had been in vain, we announced the general council, hoping that its authority would be quite agreeable to them and that it would have its due prestige among them, because we assembled this council in the city of Trent so that it would be under the authority and authority of the German nation, so that they would be able to dispose of it and keep it all the more safely and boldly.
5. But things have fallen so far that they have become more and more hardened by the means that should have served to set their minds on the right path again, as they have deviated from the course of the matter, not out of human insanity, but out of diabolical stubbornness; For they have everywhere not wanted to heed anything, not the prestige of the common concilii, not the assembly of so many bishops from so many different nations, not the dignity of so many kings and peoples, who have always followed the common concilii; yes, they have even taken this to the wind, so that now, in many months after
The Concilium is now open, and several sessions have been held, but none of them has yet come to the Concilium; indeed, they have so despised this Concilium, although it is lawful and assembled in the Holy Spirit, that they have publicly said and proclaimed that they will not obey the Concilium's judgment, nor believe its conclusions, nor yield anything to its prestige, but persist in their obstinacy. They have publicly said and proclaimed that they will not obey the judgment of the council, nor give credence to its conclusions, nor yield anything to its prestige, but persist in their obstinacy, and, as they have averted, so they also submit to avert others, that they should not be moved by the prestige of the council. Therefore, if we were to tolerate these people's protracted debauchery in the church any longer, we do not see how we could escape the severe wrath and judgment of God, or what account we would have to give to the Lord on the Day of Judgment for so many souls who are being dragged into the fall and death by these people. When we now despair of the people's correction, and see that they are hardened enemies of God's church, also that they intend to attack all the godly with horrible warfare, and subordinate themselves with all their might to drive the others all into the mud of godlessness, into which they have fallen:
It has come to pass, by inspiration of the Holy Spirit, that our dearest Son in Christ, Carolus, Roman Emperor, all-time ruler of the Empire, a very generous and spiritual prince, has decided to use the sword against these enemies of God and his disobedient ones. We want to help the godly and praiseworthy intention and excellent zeal, for the welfare of Christianity, for the promotion of the salvation of the godly, for the protection of religion, for the honor of God, for common peace and benefit, with all our and the Roman Church's fortune.
7. Since all good gifts come to us from God, the Father of lights, and the holy and wholesome peace, which I desire and which we intend to restore to the universal Church, must be given to us from the hand of God; and we are also reminded from the holy Scriptures that our fathers, through their manifold tears and earnest prayer, which they poured out to God out of right faith and pure devotion, reconciled the wrath of divine power, extinguished discord, attained harmony, quenched war, won victory and peace:
8 Therefore we exhort in the Lord all believers in Christ of both sexes, and remind them most fatherly that in every country, kingdom and authority, and in all places where these our opinions and the contents of this letter of ours are carried by
1) "some" put by us instead of: "finite".
the ordinary bishops of each place will come to convert to our Lord with a humble heart, and help in this process by their prayers to God, and promote godly almsgiving to the poor, and on Wednesdays, Fridays and Saturdays, which follow next, fast, if they are not prevented from doing so by lawful hindrance, also cleanse their consciences with sincere repentance of their hearts and thorough confession, and so that they may reconcile themselves to God the more, on the next Sunday also be fed with the holy and wholesome body of our Lord, and salvific body of our Lord, and so let them pray earnestly and implore with all devotion that God, out of mercy toward His people, whom He redeemed with the blood of His Son, will move to save them from the present distress and put an end to the discord, peace and unity, so that the ungodly heresies may be eradicated and the discord accepted, and all his faithful, free and free from the fear of the unbelieving enemies of the Christian religion, may prove their honor and service to his majesty.
9. Furthermore, so that the people with repentant hearts and with greater confidence may receive the heavenly bread of the holy Sacrament, and be kept from the communion of the Sacrament by no heavy burden or hardship of absolution, also so that their prayer may be so much more pleasing and powerful to God, and to obtain the divine mercy of the Christian people, as much as it may be out of a pure heart: By the power which we have from God, we grant to all and every believer in Christ who will do these things which we command, that they may choose for themselves a priest, a secular or religious man, of whatever order, to whom they may confess their sin, who, after hearing confession and making satisfaction for the sin committed, may absolve them from all sins and misdeeds, even those reserved to the See of Rome; But except for those who are included in the bulla, which is called Green Thursday, and from all the ban and punishments into which they have fallen because of such misdeeds, so far, however, that they repent of their misdeeds from the bottom of their hearts and have decreed for themselves to live henceforth rightly and as Christians ought, and to do the things which the priests impose on them in reparation for their sins.
(10) And by the same authority we give to every such chosen priest that he may change the vows of the faithful into other charitable works, except the religious vows.
2) "Fear" put by us instead of: "fruit".
and chastity. Furthermore, in order to incite the believers in Christ to the heavenly reward, we in the Lord, relying on the power of Almighty God and the Apostles Peter and Paul, grant and give the most perfect indulgence and forgiveness of all sins, to all and sundry who do these things and follow the holy pomp or procession that will be proclaimed to them, to turn their minds and thoughts to God, and with prayer to eradicate heresies and for common peace; or, if someone is prevented from the procession by illness or other bona fide causes, give alms to a poor person for Christ's sake; or, if they themselves are poor, say five Our Fathers and five Hail Marys, to obtain peace and unity from God and the eradication of heresies from the Church.
(11) Accordingly, we have commanded all priests, whether secular, of episcopal and other monasteries, or regulars and monastics; likewise, all holy nuns, whatever their order, that as long as this war lasts against the hardened and godless heretics, that it may be blessedly accomplished by God's help, they shall chant the Litany every Monday, Wednesday, and Friday, with prayers and collections conducive thereto.
12. And that these things may be made known so much more to the believers in Christ, and so much more may be found asking God for common peace and the extermination of heresies: I command and order, in virtue of holy obedience, all patriarchs, archbishops and other prelates of the churches, that as soon as they receive this letter, or a copy thereof, signed with the hand of a prelate or of persons in ecclesiastical dignity, they shall immediately publicize the same, and to provide that in all lands, bishoprics, churches, castles and villages, without fraud or indulgence, with all the aforementioned, indulgence and grace shall be given free of charge, against which nothing shall apply, neither papal statutes or orders, nor anything else that might be contrary to it.
(13) In which we declare that the graces mentioned shall no longer be valid if the days mentioned and described above, Wednesday, Friday, and the following Sunday, the next after the announcement of the present Bull, are now and then proclaimed in the kingdoms, provinces, dominions, and cities, and other places, or after these things have come to the ears of the faithful. Given at Rome at St. Marx, from the Incarnation of Christ in the year 1546, July 4, in the 11th year of our Papacy.
1448 A Christian prayer, in which the Elector of Saxony publicly confesses his innocence of the present war before God and all the world, taken from the seventh Psalm.
This and the following writing is found in Hortleder, Vol. II, Book III, Cap. 4. 5.
In you, O Lord, I trust, my God. Help me from all my persecutors and save me.
Lest, like lions, they devour and tear my soul, because there is no Savior.
Lord, my God, I have done such things as the emperor and the pope accuse me of teaching unrighteous doctrine and of not wanting to obey;
I have repaid evil to those who let me be content, and I have not come to this noble thing:
So my enemy pursues my soul, and seizes it, and tramples my life to the ground, and lays my honor, land, and people, and all that you have given me, in the dust.
But, my God, you know both their hearts, therefore rise up, O Lord, in your anger, rise above the wrath of my enemies, and help me back into the ministry you have commanded me.
That I may dwell in peace in my land with my subjects, and that they may gather unto thee, hearing thy word, calling upon thy name, drawing and governing their little children and their houses according to thy will; for these things come up, and let thee be seen to be stronger than our enemies.
Otherwise, dear God, in the wide world, in all the kingdoms under the sun, there is no public church or assembly, where your word is preached openly, the sacraments are administered according to your institution, and you, eternal Father, are called upon in your Son, the Lord Christ Jesus, through your Holy Spirit, no matter what is with us and our relatives in faith; this church is what we are now concerned with.
Emperor nor pope do not want to suffer or tolerate them, but intend to eradicate them by force, and to establish lies and idolatry instead of pure doctrine and right worship: we know that we owe it to ourselves, as much as we can, to defend our subjects and descendants, and for this reason we dare to do everything we have and can, so that the treasure of grace, your dear word and holy name, may remain with us and be passed on to our descendants.
Therefore, O Lord, you are the right judge over the people; judge me in this case according to my righteousness and innocence, because neither emperor nor pope ever has the right of his atrocious presumption.
Let the wicked's wickedness come to an end, for they have long enough murmured against your word, and promote the righteous who love and value your word, for you, righteous God, test hearts and kidneys, you see into the heart; they cannot deceive you with their smooth, gentle words, nor deceive you as they deceive men.
My shield is God, who helps the pious hearts; but to the treacherous, who artificially harbor their evil heart and "northern mischievousness, he is enemy.
God is a right judge, and a God who lets himself be heard daily through his word, and warns for and for; but where one does not want to accept it, nor convert, as emperor and pope now and for a long time insist on their presumption: Well, my God is also a warrior, and also has his armor, his sword is already sharpened and his bow is drawn and aimed.
But he has laid deadly projectiles, and where such arrows strike, eternal destruction must follow.
Behold, emperor and pope have evil in mind, and go with misfortune pregnant, but they shall bear a"" give birth to a mistake.
They both dug and dug a pit together, and both shall fall into such a pit as they have made.
Their calamity will come over their own heads, and their iniquity will fall on the top of their heads.
But I give thanks to the Lord because of his righteousness, and I will praise the name of the Lord, the Most High.
Solomon's prayer 1 Kings 8.
May the Lord our God be with us, as he has been with all his saints; may he not forsake us nor remove his hand from us, that we may walk in all the ways, customs, and righteousness which he has commanded us, through Jesus Christ our dear Lord, amen.
O Lord God, heavenly Father, we pray that you would give your Holy Spirit into our hearts, and keep us in your grace forever, and graciously guard us in all temptation, and resist the Turk, the Pope, the Emperor, and all the enemies of your word, and graciously pacify your poor Christendom, through Jesus Christ our Lord, amen.
1449: Instruction on what parish priests are to recite to the people in these dangerous times, advertised in Duke Moritz's lands and in Magdeburg. July 6, 1546.
See the previous number.
By the Grace of God George, Prince of Anhalt etc., Coadjutor in Spiritual Matters at Merseburg, Provost of Magdeburg.
Grace, mercy and peace from God the Father and our Lord Jesus Christ, and our favorable greeting before. Worthy, dear devotee! The Highborn Prince, Lord Moritz, Duke of Saxony, Landgrave in Thuringia and Margrave of Meissen etc., our kind lord and grandfather, has given us written notice that, because the runs are so rapid, that in our times it has never been more necessary to ask God for His mercy, and that His Holiness has pleased her that we have ordered all superintendents who are attached to us, and all pastors and preachers, to ask God diligently in all their sermons, because the Imperial Majesty is against some of her subjects. Maj. should be moved against some of her subjects, that God Almighty should soothe her Majesty's mind. The Almighty may soothe her Majesty's mind and give her subjects such a mind that Christian bloodshed will be prevented and they will live peacefully against each other in praise of Him, thereby praising His divine name and not leaving room for the hereditary enemy of the cross and the name of Christ, but offering unanimous resistance. And in order that one may diligently and earnestly devote oneself to common prayer, that for this purpose two special days in the week, as Tuesday and Friday, are decreed, on which the people may also show themselves with moderation in eating and drinking and Christian abstinence or fasting, so that they may be the more skillful in prayer.
At such Christian request of the noble sovereigns, we want to admonish and order each one in particular, by virtue of our commanded office, to faithfully comply with this in these aforementioned great needs, and also to designate the chosen two days, Tuesday and Friday, in cities and villages to the people, as touched.
And so that you may actually know what is to be held up to the Christian people, we have reported the same here in bits and pieces, so that you may read these things to the Christian people in the pulpit, and apart from the uncertain newspaper, and other speeches that serve to embitter, do not bring them to the preaching chair, but rather to the improvement, stimulation of prayer, love, and
And if you will faithfully and diligently comply with the same according to the requirements of your office, you will do it to the special honor of Almighty God, and to the benefit of the sovereign and us. Given Merseburg, Tuesday after Visitationis Mariae, mense Julio [July 6].
Teaching what the parish priests should recite to the people in these drowsy louses.
1. Dear friends, now that you have heard that there is great and dangerous armor of war, and to fear that such danger might bring ruin to the whole German nation, if God would not graciously avert it, because of our great sin, and before that the abominable contempt of divine word, prayer, thanksgiving, and our impenitent life: so it will be highly necessary for all of us, as we might thereby be placed in the highest danger of body and soul, to do our best. And so that a simple person may have instructions on how he should send himself to reform, the following Christian manner and form is presented to us by order of our laudable sovereign, our ecclesiastical authority, namely thus:
2. That in towns in the morning and in villages at noon, when the people may be most comfortably together, on the two days of Tuesday and Friday, after the due ringing of the bell, the people come together, and then the priest, besides Christian hymns, does an exhortation and holds the litany, for this from each house two adult persons, if there are as many persons in the same house, or if not, but at least one, among them either the landlord or the landlady, shall appear in the church for the sermon, litany and prayer, besides the children and the youth, which they bring for this purpose, hear there the divine word, and together with the Christian community pray diligently and assiduously for the present need; And after the prayer, the sexton shall conclude with a spiritual psalm, or the Lord's Prayer, or: "Keep us, O Lord, in thy word," and "Grant us peace graciously," and thus perform the prayer for the two days in question.
3) On the other days a bell shall be rung at noon (until it is abolished again), as it was done during the Turkish campaigns, to remind the people to pray, and then the children and the young people, and whoever else is idle, shall come into the churches to sing a spiritual song or psalm, a father's song or a song of the Lord.
Our Lady, and then conclude with the hymn: "Verleih uns Frieden gnädiglich" ("Grant us peace").
4. similarly, every Sunday keep the litany after the epistle under the office, and in all sermons pray earnestly for the aforementioned need.
First, that the Almighty God may graciously keep His holy divine Word with us and not allow it to be taken away from us.
6 And since the Almighty has the hearts of all kings and princes in his hands, and knows how to bend them according to his divine will, may Imperial Maj. and other sovereigns and princes and subjects of the empire also graciously direct their minds to Christian unity and peace, and not allow Satan's, also evil and bloodthirsty people's, incitements and plots to precede, but to destroy them, and graciously prevent Christian bloodshed and ruin of the German nation, which might result from this, and subsequently also remind the people of their common and special need in such prayer.
7. So then, without righteous knowledge of sin and true repentance and contrition, heartfelt earnest prayer cannot take place, and in the day that for the sake of our great and manifold sin, the wrath of God is in view, and severe punishment, especially on the German nation, so that all vices, such as blasphemy, sorcery, disobedience, murder, envy and hatred, adultery and all kinds of fornication, disorderly eating and drinking, usury and the exploitation of our neighbor, and oppression of the poor etc., but first of all the great fearless certainty and ingratitude for the unspeakable grace of God, that He has bestowed the rich treasure of His holy Gospel upon the German nation, and yet, unfortunately, is knowingly persecuted by many, also despised, and not without little annoyance misused by many good and weak consciences, and to worry that the Almighty God will not be satisfied with the temporal heavy plagues of theurge, pestilence, internal wars, out of which the country and its people are spoiled, dishonor and disgrace of women and children, disturbance of all discipline and respectability, and the cruel tyranny of the Turks, may ultimately impose the highest punishment on us, so that we may again be deprived of such graces and of His salutary word, over which we could not encounter higher burdens: For this reason, the pastors should also remind the people of this in their sermons, and especially on the appointed days, and also remind the people of God's wrath through examples, through
In addition, they should also present God's causeless mercy on all those who with a believing heart seek grace through His dear Son, our Lord Jesus Christ, as He deserves us, so that they may pray all the more fervently and confidently in recognition of the great need, also to teach them that in an unrepentant and incorrigible life, prayer from the heart does not work, nor can it be pleasing to God, and therefore to diligently exhort them to refrain from such a life and to ask God to bestow His grace for such correction.
8. As also by superfluous eating and drinking innumerable vices follow, also often the divine word is missed, and makes it unsuitable for prayer and all good; For this reason we are variously exhorted in Scripture to temperance and sobriety, which is the proper Christian fast commanded by God, and when the above need has arisen, the people have been urged to fast in addition to prayer, as appears among others from the prophets Jonah and Joel, but that the people would be made so much more willing and skilful to pray, and that bodily mortification would remind the simple and young people so much more of the need they faced, that the sorrow, suffering and fear over sin and divine wrath and punishment would be shown, and that they would be provoked to pray more fervently:
9. Therefore, let the people be faithfully reminded to avoid such unchristian excess in food and drink, and so that the divine offices are not prevented or neglected, to encourage Christian fasting, moderation and sobriety, and especially that they demonstrate such moderation on the feast and sermon days, as well as on the two appointed days of prayer beforehand, Also that every householder deprive his servants of superfluous food and drink according to the occasion of that day, so that such Christian work of prayer may be more promoted, and that what they break off from superfluous consumption during the day, they may give to the poor according to their ability, and otherwise prove their love for their neighbor by giving alms, and that according to the rule of Toby, whoever has little, also give little of the little.
(10) That they also refrain from gambling and all frivolity, and especially the feast and prayer days of wedding joy and dances, in these sorrowful runs.
(11) Besides exhorting people to stop unchristian cursing and blasphemy, and to refrain from sharp, useless words against the authorities.
The following table shows the most important elements of the new version of the standard.
12. Since it is to be expected that one day the Almighty will impose a cross and persecution on us as a punishment for the impenitent and a trial for the pious, people should also be strengthened for Christian constancy, to remain firm in His divine word, With comforting admonitions from the Holy Scriptures and examples of the holy martyrs, people should be strengthened to remain steadfast to His divine word, so that they would rather leave their body and possessions and all temporal things and dare not to lose the precious treasure of the divine word, on which all our eternal salvation and blessedness lie, but rather preserve it unchanged and bring it to their descendants.
13. May our dear Lord Christ, the true Prince of Peace, for the sake of His dear Church, which He redeemed and purchased with His blood, graciously still this impetuous nature, and not abandon the poor German nation, in which He began to dwell through His holy Word, but remain with us, and grant peace for the further spread of His divine Word, and that we may lead a calm and quiet life in all godliness and respectability, and if he ever (as we well deserve) wants to fatherly chastise us, grant us grace to endure such with constant faith, and not let anyone separate or tear us away from him and his salvific word.
Parish priests should also recite this prayer to the Christian people after the sermon:
Almighty, eternal, merciful, kind God, who with your dear Son JESUS CHRIST, our Lord and Savior, together with the Holy Spirit, in three different persons, are one true God, who in these last dangerous times of the world have again graciously let your holy divine Word shine for us out of special fatherly love, but we (unfortunately) neither accept it nor improve ourselves, so that we have fallen horribly into your terrible wrath and heavy punishment, because of which you have also let this present great danger come upon us and the German nation without doubt;
Because you have promised grace and forgiveness of sins to all who fear you with all their hearts, who believe in you, and who earnestly call on you in the name of Christ:
First of all, we pray that you will graciously forgive us all our sins and iniquities, so that we have ever sinned against your divine majesty and against our neighbor, and that you will grant us your Holy Spirit for the correction of our lives.
We will keep your holy word pure and righteous among us, and will not let any repugnance cause us to fall away from it.
To this end, Roman Imperial Maj. Majesty, graciously guide the hearts and minds of all princes and rulers to the knowledge of your divine truth and Christian peace and unity through your Holy Spirit, so that bloodshed and destruction of the German nation may be prevented and we may live in all godliness and honorableness in this world and bring the end of our faith, namely our salvation and blessedness, through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit for ever and ever, Amen.
1450: Agreement between the Elector John Frederick of Saxony and the Landgrave Philip of Hesse on how it should be kept in the campaign between them as leaders of the Christian understanding. July 4, 1546.
This document is found in Hortleder, Vol. II, Book III, Cap. 6, p. 258 and in Lünig's Reichs-Archiv, pari. KP66. tom. II, x. 266.
1. what by the grace of God we, Johann Friedrich, Duke of Saxony, Elector etc., and Burgrave of Magdeburg, and we Philipp, Landgrave of Hesse- Count of Katzenelnbogen etc., as chiefs of our Christian understanding, have compared with each other.
All rangers and servants, whom we both accept in pay and bring into the field, we want to divide with each other at the same time, also pay at the same time. And the money, which the estates pay for this understanding, from the Highlanders and the Lowlanders, item, number of things, fire assessment etc. shall also be placed in common boxes next to our two double months. Each of us shall appoint a penny collector, who shall have the key to it, collect all the money and spend it all.
(3) What each of us has now spent on routers and servants, as well as on customers, shall be deducted from his double month's wages.
4. the warriors we accept into our fortresses we will keep at our own expense, and not at the expense of the understanding, so that states and cities may do the same.
5 We want to have at least 4000 paid horses, and each of us wants to take 500 horses of his own countrymen with him at his own expense. However, if we were to have so many soldiers
If the number of horses exceeds 4,000 by 1000 or more, we shall be free to leave our countrymen at home or to take the fewer of them with us or to bring them with us.
(6) As far as it is possible, each of us will have sixteen little squads of servants, each 500 strong; whoever does not get all his number, and whoever gets more, one of us shall let the remaining servants follow the other; but if we could get more servants, we shall keep them also.
(7) We will hold the high and other offices with remuneration at the same time, and no one shall give more than the other to such offices.
8. 200 fl. shall be given to each cavalry captain who leads 400 horses, but it shall be negotiated with them what they shall be paid next. However, no more than 25 fl. shall be given to a cavalry captain for 50 horses, 50 fl. for 100 horses, 100 fl. for 200 horses, and so on, according to number.
9. guns and artillery will be taken by each of us, the contents of a list of which we have a copy.
10 Salva guards shall have both our coats of arms. At Wittenberg, 4000 of them are to be printed, and 2000 of them are to be sent to us, the landgrave.
11. our each shall have 700 bulwarks.
12) After we had amicably compared ourselves with each other at Eisenach, in the first Brunswick campaign of the 42nd year (content of a sealed farewell), as to how we should conduct ourselves against each other in the campaign, since we are personally going to the field, and the same articles may not have been found in the hurry here, it has been agreed and adopted by both of us that the same articles are to be followed and lived.
Since there are several articles in it that refer to the land of Brunswick, and not to the present move outward against the enemy, a friendly settlement shall be made according to necessity, and each of us shall be guided by it. What is explained in these articles, however, must not be seen in the same Eisenach settlement.
We have made a friendly agreement with each other that we will meet by divine help on the 20th day of July with all the guards and servants, as much as we can and may obtain, together with all the ordnance that our agreement brings, around Meiningen or around Fulda, which is considered best.
15 And where in the meantime the Duke of Würtenberg and the cities of the Oberland will ascribe to us...
that they would like our proposal, as we have written to them from here, namely, that where the imperial troops with his, the emperor's, person are calling for us to join them, we will do so. If the Emperor's troops call for Würtenberg and the Upper Austrian cities to join us and for us to join them (as our letter further states), we will not let anything prevent us from following the attack, even if we have to worry that the enemy will move into our country.
Actum Ichtershausen, den 4. Juli, unter unsern hierauf gedruckten Secreten, Domini 1546.
Dc>0N8 Dls6tori8 8uxon.
Joh. Friederich, Churfürst, m. p.sst.
Doen8 LiZilli DanäZruvii IIa88ia6.
Philipp, Landg. zu Hessen, m. p.sst.
1451 Emperor Carl V's Eighth Declaration against Elector Frederick of Saxony and Landgrave Philip of Hesse, together with the causes thereof etc. July 20, 1546.
This writing appeared in a single edition at Ingolstadt in 1546 in quarto; subsequently in Hortleder, vol. II, book III, cap. 16, p. 312; in Durnont's eorps clipl., toi". IV, purt. II, x. 314 and in Lünig's Reichs-Archiv, purt. 8p66. eont., x. 253.
1. we Carl the Fifth by the Grace of God, Roman Emperor, at all times Major of the Empire, in Germania, Hispania, both Sicily, Jerusalem, Hungary, Dalmatia, Croatia etc. King; Archduke of Austria, Duke of Burgundy etc.; Count of Habsburg, Flanders and Tyrol etc., We hereby offer to all and any princes, princes, ecclesiastical and secular, prelates, counts, freemen, lords, knights, servants, captains, bailiffs, governors, stewards, bailiffs, mayors, judges, councillors, citizens, municipalities, and otherwise to all other of our fiefdoms and those of the realm, subjects and faithful, in whatever dignity, status or being they may be, also especially Johann Friedrich, Duke of Saxony, Elector, and Philips, Landgrave of Hesse, principality and estates, subjects, relatives and kinsmen, if this imperial letter or a trustworthy copy of it comes to them, or are requested and admonished with it, our grace and all good.
2. venerable, highborn, dear nephews, grandfathers, electors and princes, also well-born, noble, honorable, dear, devout and faithful! Although from the beginning of our imperial reign, the All the Almighty, by means of orderly and proper
The Holy Roman Empire of the German Nation, as our beloved fatherland, out of our innate love and affection, which we have always borne and still bear, all our thoughts and intentions are graciously directed towards the honor, benefit, piety and welfare of the German nation, to the utmost of our ability, and to preserve the laudable liberties and freedoms that have come down to us, as well as all peace, tranquility, justice and unity, and for this reason we have repeatedly abandoned our hereditary kingdoms and lands, with the greatest of our inconvenience and discomfort, as well as the destruction of the same, and finally neither our imperial person nor our property have been spared in this. Neither our imperial person nor our property were spared in this.
3. In addition, we have now, for many years, in the highly detrimental, dangerous, and painful confusion of the discord of the contentious religion, with which the German nation is burdened at this time, most graciously and fatherly endeavored to bring such detrimental and German nation-destroying discord to a Christian settlement, and to turn the estates' torn mistrust into friendly reconciliation and goodwill, inasmuch as our mind, will and opinion have never been and are not yet other than that such burdensome confusion, by virtue of many past acts of the Empire and the consent of the common estates themselves, should be discussed, settled and reconciled with the utmost Christianity by a common, Christian concilium, or other proper ways and means; In this, with the advice of the common estates, and for ourselves, we have hitherto used all kinds of means, which we considered to be useful for obtaining the settlement, and which we have so graciously used in this, and otherwise in all our imperial government. We have so graciously held to this and all other aspects of our imperial government that we may not be charged with any reason to weaken, diminish or diminish the true Christian religion or the liberty of the German nation in any way, much less to suppress it (as some, however, without reason, with spared truth and their own will, are subjecting us to), nor in all of this to our own benefit, but rather and unitedly to the common prosperity of the Holy Roman Empire of the German nation, peace, tranquility and welfare, and finally to give no one the least cause for rebellion and disobedience, but to use all gracious and possible diligence to prevent war and unrest in the German nation, and rather to use all our power, with the help and assistance of the common estates and other potentates, against the hereditary enemy of the common Christians, the Turks, and other unbelievers, especially those who belong to the
The more the German and other Christian nations come too close to the sides, the more they want to use them and drive them away from us and from Christendom.
4. Whereas (as your love, devotion and manly unconcealed) all and every one, high and low, of the holy kingdom's estates, members and subjects, in turn, as their natural one and only right lord, head and superior, are related to us, vowed and sworn to us faithfully, obediently, graciously and carefully, and never ever to be in the council, where action is taken against our person, honor, dignity or status, nor to consent thereto, but to promote our and the Holy Empire's honor, benefit and piety and to warn and prevent harm, and if anyone should understand you that something has been done or done against our Imperial Majesty or person. Maj. or person, to be faithful before it and to warn us immediately. In addition, it is clearly understood in our common imperial peace, and in the peace agreements made thereon, that neither in matters of religion and faith, nor for any other reason whatsoever, no estate shall wage war on, wage war against, overrun, or damage another, nor shall it rape or deprive the other of its own, nor shall any estate urge the other to adopt its religion, nor shall it deprive the other of its subjects, nor shall it accept their protection and protection against their authorities; and then also to decree how we, as Roman Emperor, Head and Superior, who by divine providence and order have been given and commanded the supreme office in the Holy Roman Empire over all the estates, members and subjects thereof, in virtue of such our given and commanded office and authority, are entitled and proper, above all, to keep the obedient in peace and justice, and to protect and guard them from all unlawful violence, and to direct and keep the disobedient, unruly, cheaters and criminals of the common peace of the land, by all authorized ways and means, to due and owing obedience; But on the other hand, it is neither permitted nor allowed by divine nor human statutes for anyone else, regardless of his or her status or nature, religion or faith, to use his or her own power against us, as the highest authority, and to rebel against us, nor to unlawfully deprive us of his or her due and owed obedience, contrary to his or her self-sacrificed duty and oath: which also without the noticeable disruption and destruction of all proper government, even to each one of his own subjects (so thereby against him, as the authority set after and under us, equal-
The fact that the people of the country are also able to do so and to oppose and revolt against him, thus causing and irritating him all the more, is quite a burdensome and painstaking example and can give rise to an entrance:
5. Thus, unthinking and unaware of all the above, John Frederick, Duke of Saxony, Elector, and Philip, Landgrave of Hesse, have, for a long time and years now, contrary to this, out of self-willed, unwarranted presumption, used all our efforts and labor, as well as our manifold, industrious actions, which we have hitherto performed, as mentioned above, for the promotion of peace and tranquility in the Holy Empire and for the relief of the heavy burden of confusion and division, for the promotion of peace and tranquility in the Holy Roman Empire and for the removal of the heavy burden of confusion and division, together with all fruitful actions and the promotion of the Holy Roman Empire of the German Nation's common concerns, benefits and necessities, as much as they and they may take place and result, and have manifoldly withdrawn and refused our due and owed obedience to it; and not only rebelled against us and our imperial highness, but also stirred up, instructed, provoked, moved and actually brought other of our and the Holy Empire's estates, members and subjects to uniform disobedience and unseemly and in rights forbidden conspiracy and adherence, and thereby to do us in the proper use and exercise of our imperial power in several ways entry and error, and in fact supposedly presumed to do so.
6. As initially the landgrave, unthinking and unaware that he, as a state and member of the realm subject to us and the same realm, is not entitled by his state and nature to undertake by his own authority, without our knowledge and permission, some feud or war against other members of the realm, nevertheless undertook, to engage in warfare and publicity against some of the most distinguished members of the empire, under fictitious pretenses and sought-after demands, on his own authority, burdening, harassing, and raping these members and estates, in part, with estimates of considerable sums of money, and in part, with the violent seizure and seizure of their land and people.
(7) And not being satisfied therewith, but together with and beside the above-mentioned Johann Friederichen, Elector of Saxony, made and practiced an open war against their peers, princes and members, without permission, also without desire, and without right, but by his own power and in a foul manner: the same prince, who had taken his land from us and from the holy kingdom, as our highest prince.
Regalien one, inasmuch as his ancestors up to him from time immemorial legally carried to fief, covered with army power, chased away from country and people; as they have such country with the fact still in possession.
8. In addition, several princely, episcopal and other ecclesiastical monasteries and prelatures, also counties and dominions, which from time immemorial have received their regalia and fiefs from our noble ancestors in the empire and from us, have also been recognized as estates and members of the empire, have had their session and vote in imperial councils, and have been compassionate in all imperial matters and proposals, and have rendered and still render all obedience to us, as Roman Emperor, have rendered and are still obliged to render all obedience to us, as Roman Emperor, and to handle them with us and the Holy Roman Empire, have often submissively requested us and the common imperial estates, at several imperial diets held here before, to steal from us and the Holy Roman Empire by force of action, and have undertaken mightily to draw under themselves and to penetrate the nobility and the knightly dynasty, which have been advanced by our forefathers, Roman Emperors and Kings; As they have violently seized some of them, and against our command and commandment, with impudent, impudent refusal of obedience and right, still withhold them. In addition to this, other higher and lower estates have been deprived of their authorities, estates, pensions and fees by force of their own, and are still deprived of them unceasingly.
(9) Also some estates and their subjects, over and against our and their ordinary authorities' consent, are induced by devious ways and practices under the appearance of religion to place themselves under their protection and umbrella, which they also accepted into it, still hourly practicing, moving and accepting, all in the opinion of depriving them from us and the Holy Roman Empire, and from others, of their rightful natural lords and authorities, and of appropriating them to themselves, and bringing them against them.
10 Likewise, out of presumptuous boldness, they have not refrained from practicing with some of the estates and instructing them not to attend this common Diet of ours, but rather to doubt any other opinion than to hold us in the highest contempt, and so that in the burdensome affairs of the Holy Roman Empire, the less fruitful would be the result. The more we do so, the less fruitful it will be in the arduous affairs of the Holy Roman Empire.
(11) Which they may and may do even so much less and without care, because they neither recognize nor are averse to judgment or authority, but rather they keep the common peace and administration of the people.
They have turbulently prevented the execution of judgments that have been well pronounced, and ultimately, due to their unauthorized cause, our highest imperial court in the holy empire of the German nation has been and still is left without jurisdiction for years and days; which is not only burdensome in itself and highly detrimental to many poor oppressed and isolated parties, but is also quite frightening and unsolvable among all nations and peoples. And that is the most troublesome thing, so they practice and do it all under the famous and used sweet, charming appearance of religion, also pretended presumed preservation of peace, justice and German nation liberty, which they use as a cover for all their weak, unfaithful and unlawful actions, since they neither seek nor suffer anything less than comparison of the true Christian religion, or preservation of peace, justice, or German nation liberty. Moreover, that they may not, with the praiseworthy true Christian religion, with any reason find or show that they are>that they have no reason to oppose their supreme authorities in any way, since this is contrary to the Christian religion, but the counterpart in the holy divine, as well as in other credible writings and histories, is clear, that the first true believers in Christ, who not only professed their faith with mere words, but also testified to it with deeds and deeds, including the shedding of their blood, also obeyed the pagan emperors, kings and authorities. Therefore these our disobedient, unfaithful ones have all the less inclination to withdraw their owed obedience from us, as their ordinary authorities, under the pretense of religion and to rise up and rebel against us, but thereby indicate manfully that their minds and intentions are rather directed to finally give us our imperial sovereignty, crown and scepter, and to suppress religion, peace, justice and liberty, and to seek and promote their self-interest and elevation in an unlawful manner, and thus to impose their yoke and tyranny by force, and subsequently (where they see the opportunity) to engage in feud and war; as their outrageous and presumptuous speeches, of which they have been heard before, as well as the blasphemous pamphlets and paintings, which they have published in print and otherwise in their principalities, lands and territories, have shown.
and have them publicly circulated and spread everywhere in the holy realm, without any shyness, in which we are most shamefully and contemptuously attracted, touched and disparaged (no doubt in the opinion that they can move and provoke the common man against us by such and other ways and means, and thereby incite him to indignation and rebellion), giving sufficient evidence and testimony to their unfaithful rebellious spirit.
12. In addition, they do not refrain from stirring up all kinds of pacts, covenants, conspiracies and other mutinies against us at their conventions and side meetings, contrary to their duty and oath, We have no doubt that they will imagine us to be the most hateful, and that it will be to our detriment to offer these same potentates and others all kinds of secret support, encouragement and support, to practice with them, and to incite, strengthen and move them against us. Moreover, there are still some who know enough to say of their good will and inclination against the German nation to put and keep it in danger and care because of the Turks. This is all the more to be believed, because it would not be inconvenient or unhelpful to them in their plan to maintain, embellish and direct their tyranny.
(13) All in violation of the high duties, so that they, as Roman Emperor, related to us, their divinely ordained, unified, natural, rightful Lord, Head and Superior, may also reduce, abort and diminish our Imperial Highness, authority and power, and our common imperial peace. They do not respect, hold and interpret them differently, as if they were made and erected solely to lock the hands of the obedient and to frustrate their natural permitted defense and counter-defense; but in turn, they are thereby permitted and allowed to perform, exercise and execute all unlawful, forbidden actions against the obedient estates, as they please.
By which above-mentioned trial, disobedience and rebellion, also presumption and touching of our imperial highness, power and authority, they have made themselves partakers of the highest, most frightening vice of the offended majesty, and have fallen into the penalty and punishment of the same, together with the affected peace of the country, with the deed; as then all this is so obvious and loudly announced that some further still more detailed report is unnecessary.
(15) Although we now had well-founded reason and cause, on account of our supporting imperial office, to take the path of due punishment against the aforementioned Electors of Saxony and Landgraves of Hesse long ago, we have nevertheless, for the preservation of peace, also prevention of war and the resulting mischief, graciously spared them so far, but have punished them in all actions, more and further than is well due to us, not with little burden and injury to our consciences, also reduction of our imperial authority and many obedient estates. We have graciously imposed and repented of the highest insult, harm and damage to our imperial authority and many obedient estates, and thereupon, in the last one and fortieth year all here at Regensburg against the Landgrave, and later at our next Speier Imperial Diet of the fourth and fortieth year, against the Landgrave, We have shown and proven ourselves with all graces against the Elector of Saxony in the lesser number of years, and we completely hope to avert and win them from their serious rebellion, disobedience, and unseemly practices and conduct by such excessive patience, grace, and kindness, and thus to prevent the path of punishment.
16. However, since we have evidently heard and found that all our fatherly patience, forbearance and kindness have not yet had any effect on the Elector and Landgrave concerned, other than that they have given us mere words, and that nevertheless all their actions have been directed against their written and verbal requests and appeals, also, above and against our and the empire's order, treaty and imperial established land and religious peace, as well as commandment and prohibition, which we have had proclaimed and promulgated here and now, for the handling of the same land and religious peace and for the prevention of all violent actions, everywhere in the holy empire, have abused and exalted them manifold, and have gone headlong against our most gracious actions taken with them here at Regensburg and at Speier, and have used all of this only as a cloak for their unlawful will of courage, and then, out of an evil, envious, spiteful spirit and unseemly dignity, have ruled, are so stubborn and hardened in their evil intent that all their intentions are solely to rape the male of his own pleasure, and therefore to suffer neither judgment nor justice, but rather to move princes, earls, lords and common free nobility out of displayed envy and pretended avarice, against all fairness, rebellion and war in the realm,
and other estates and members of the Holy Roman Empire, both ecclesiastical and secular, by their own power, contrary to our proclaimed imperial peace, and to subjugate them by force and all other means, also to suppress peace and justice in the Holy Roman Empire and our imperial authority, and to appropriate the same to them; to carry out conventicles and assemblies, pacts, conspiracies and other mutinies against us. They may also suppress peace and justice in the holy realm and our imperial authority, and appropriate the same to them; hold conventicles and assemblies, make pacts, covenants, conspiracies and other mutinies against us, and allow and permit us to be attacked, imagined and disparaged in the most hateful and contemptible manner by means of defamatory or other writings. And how more graciously and kindly we have shown ourselves toward them and have overlooked and indulged them more, so that they have only been so much more persistent and obdurate in their unlawful conduct and have been so much more deserving of serious, severe and unusual punishment, and have also been justified in waiting for it.
(17) And we also graciously consider, if we should thus longer stand by and not make use of our ordinary imperial power and authority, nor bring the said Electors and Landgraves to due obedience. 17. And we also graciously consider, if we should stand by any longer and not use our proper imperial power and authority, nor bring the said Electors and Landgraves to due obedience, that the praiseworthy German nation will not only have little hope of coming to a Christian settlement of the disputed religion, but will also be in need of and lack the most necessary constant peace and justice, and on the other hand expect all unlawful painting, tyranny, drudgery and destruction of all good order and police, also apostasy and loss of all trust and faith, and thus would even have to be put out of peace into strife, and out of freedom into heavy servitude.
18 Which, however, in and with our imperial government, we do not want to watch any longer, nor do we want to be patient at all, nor do we want to be responsible before God nor the world.
19 And for this reason, in order to prevent further burdens, mischief and harm that might result from this for the Holy Roman Empire of the German Nation and common Christendom, we are urgently moved to use our imperial authority against the aforementioned Electors of Saxony and Landgraves of Hesse.
20 Because the above-mentioned disobedience, rebellion, affliction and disruption of peace and justice, contempt and violation of our imperial majesty and highness, and other their wanton, violent, peace-breaking actions and outrages are evident everywhere. Majesty and Highness, and other their wanton, wanton, violent, peace-breaking, practiced actions and outrages are everywhere evident, landmarked, and in the open,
The aforementioned Elector of Saxony and the Landgrave of Hesse cannot excuse or palliate themselves with any reason, excuse or pretense, nor do they want to suffer any proper law, court or judge over them, but rather seize our sovereignty and power ourselves and submit to it, and also use only physical force and armed hands against other estates:
(21) Accordingly, after consideration of all occasions and forms of these matters, we have, out of necessity and demand of the high and unavoidable need and duty of our office commanded by God, sentenced the aforementioned, John Frederick, Elector of Saxony, and Landgrave Philip of Hesse, as our disobedient, unfaithful, duty- and oath-breakers, rebels, seditionists, scorners and violators of our Imperial Highness and Majesty, criminals of the common proclaimed peace of the land, to our and the Holy Roman Empire's attention and disregard, as well as to the above-mentioned fines and penalties. We recognize, declare and proclaim that our disobedient, disloyal, rebellious, seditious, despisers and violators of our Imperial Highness and Majesty, criminals of the common and proclaimed peace of the land, have fallen under our and the Holy Empire's watch and guard, as well as the above-mentioned penalties, punishments and fines, and have put them out of peace and into discord. Thus, if they are recognized, declared and proclaimed to be in our and the Holy Roman Empire's custody and disregard, as well as reported penalties, fines and penalties, they are also put out of our and the Holy Roman Empire's peace into discord; all by Roman imperial power, knowingly and in force of this.
22. And thereupon, for due actual execution, enforcement and execution of this our declaration and proclamation of reported eight, penalties, punishments and fines, are completely resolved to proceed against the same Johann Friedrich and Philippen, who call themselves Duke of Saxony and Landgrave of Hesse, as open eights, also our and the empire's adversaries and enemies, by means of divine grace, help and assistance, with due punishment, without prolonged delay, to proceed and proceed ourselves, so that we may then, unhindered by them, reach and come to the establishment of lasting peace, justice and unity in the holy empire all the more nobly. In this we are then, in all measure and form, as befits and befits us as Christian Emperor, name and office, to show ourselves completely graciously and fatherly, also to consider, to preserve and to promote the German nation and liberty, reception, honor, benefit and welfare with all graces and fidelity, we are obligated, willing and obligated.
23. which we hereby wish to indicate to your love, devotion, and you, so that you may receive true, well-founded remembrance and knowledge of the causes of this approved, necessary, unavoidable action of ours, and why we are compelled and urged to do it.
that with no longer should hire, behave, handle nor prevent nor like.
24. And hereupon command your love, devotion and all of you, together and especially, by the duties, so that you are related to us and the holy realm, also by avoidance of our severe punishment and disgrace, and especially by forfeiture of all your regalia, fiefs, liberties and graces, which your ancestors and you acquired from former our laudable ancestors, Roman emperors and kings, also to us and to the Holy Roman Empire, even in case of forfeiture of body and estate, we herewith earnestly wish that you neither accept nor burden the aforementioned Johann Friedrich and Philipp, who call themselves Duke of Saxony and Landgrave of Hesse, against us, nor serve them, aid or assist them with provisions, nor otherwise prove yourselves in any other way, neither secretly nor publicly.
25. If one or more of you were to be called into their service, pay or appointment, or were to be called to them in any other way, that he and they, in view of this letter, without all withdrawal and refusal, rise up from that moment and go straight away again, and do not allow themselves to be used further; You, the estates, dependents, relatives and subjects of the said Johann Friedrich and Philipp, who call yourselves Duke of Saxony and Landgrave of Hesse, do not in any way render them any obedience, help or assistance, nor do you make yourselves dependent on or part of their rebellion, disobedience and crime, but completely renounce and abstain from it; Also your beloved, devotion and all of you, collectively and especially, to bring us to due obedience for the execution of such above-mentioned declared penalties and punishments against said disobedient, unfaithful, peacebreakers, eights, We will do your faithful assistance, help, support, encouragement, and accession, and will not let you err or be hindered by some covenants, understandings, or adherence, or by some of your hereditary homage and duty, so that you may be related to them. For we such covenants, allegiance and affinity, which may be established, renewed or extended before or now (as much as the same your duties and oaths made to us before, also this our declaration and acknowledgement, or otherwise in other way to us, as your ordinary supreme authority), as those which in this case, according to the power of all rights, shall not or may not bind or prevent you against our recognition and execution of the same, with well-considered courage, justly, and in good faith.
to the best of our knowledge and by our imperial authority. We hereby completely abrogate, cassify and annihilate your love, devotion and you, as much as would be related therein, by the same of our imperial authority, and finally absolve and discharge you, the estates and subjects of the aforementioned Duke John Frederick's and Landgrave's territories, from your hereditary homage and duties, and to all those who show themselves obedient to us in this, we hereby graciously promise and give our free imperial escort and security.
26. Macht und Vollkommenheit, daß dieselben Aechter hiewider nicht schützen, schirmen, freien oder fürtragen einige Gnad, Freiheit, Tröstung, Geleit, Sicherheit, Land- und Burgfried, obberührte oder einig ander Bündniß, Vereinigung, Burg- oder Stadtrecht, so von uns, unsern Vorfahren am Reich, Roman emperors and kings, or other sovereigns or authorities, to you or them, commonly or specially given or confirmed, nor any custom, usage or old tradition, nor anything else that should or would come to their aid, tax or place. For we want them, the aforementioned eights, to be excluded from all of this, as insensitive to it, and not to be understood in it. If, however, one or more of you, of whatever rank or nature, should disobey this, in whatever appearance or manner, we reserve the right to proceed with serious punishment against him and all of him, as against the aforementioned eights, according to disgrace; let him judge himself accordingly, and prevent himself from mischief and ruin. This is what we sincerely mean.
Given in our and the Empire's city of Regensburg, on the 20th day of the month of July, after the birth of Christ in 1546, our Empire in its 26th year and ours in its 31st.
1452: M. Caspar Aquila's letter of consolation to the imprisoned elector Joh. Frederick. Aug. 16, 1547.
This letter is inaccurate in Hortleder, Vol. II, Book III, Cap. 20, p. 585. According to the original, printed in Cyprian's "Nützliche Urkunden zur ReformationGeschichte," vol. II, p. 482.
1. peace, comfort and strength through Jesus Christ, our unifier, from God the Father Almighty.
Savior and Redeemer, strengthen E. C. F. G. with all the graces and gifts of the Holy Spirit.
Most Serene, Highborn Prince, Most Gracious Lord! E. C. F. Gn. are always my most willing services and earnest prayers beforehand. Most gracious Lord and Christian Prince! It is a very comforting saying Jac. 5: "The righteous prayer (of the strong believer who firmly holds to Christ's merit and obeys Him) is able to do much if it is earnest." He proves this with Elijah 1 Kings 4, how he obtained rain and fertile land through prayer. Therefore, E. C. F. G. may well be highly confident, for, praise God! Many high, deep sighs, supplications and cries are poured out daily, and often and much, for E. C. F. G. by many devout Christians to God, through Christ, our dear mediator and reconciler. And we want to be sure that our Christian congregation's prayer shall not be a misplaced prayer. For (to praise God alone, without glory) we pray here in Salfeld every day publicly three times in church for all hardship, and especially for E. C. F. G., also E. C. F. Gn. pious spouse and sons, our dear, most gracious sovereigns, and their councillors, that God may help the laudable House of Saxony (the chaste, healthy little diamond) back to peace and unity, amen. We are also of good hope, as the Christian group saved Peter, the holy apostle of Christ [Apost. 12], from the tower and prison with their strong prayer (against Herodis and all his enemies' hope), so the dear faithful God (who miraculously rules and guides his holy Christians, Ps. 4 and Isaiah 9) will redeem E. C. F. Gn. in due time and with all graces, Amen.
2 And so that E. C. F. Gn. may draw a cheerful consolation, I, E. C. F. Gn. poor but faithful servant, will briefly recount some stories. First, the pious Joseph, who, as a right, pious, obedient child of God, was treacherously sold, and shamefully disgraced in his honors, cruelly thrown into a dungeon without being heard, etc. [Gen. 37 to 42], but the merciful God, the heavenly Father, in due time raised him up mightily and made him the supreme ruler over all Egypt.
3 Secondly, remember the holy and noble hero Daniel, who was also betrayed by the poisonous court rulers for the sake of right worship and truth, and fell into the lion's den without mercy, and yet was so gloriously saved and exalted that he became the highest councilor and prince, probably the highest and most noble prophet among five great emperors [Daniel 6].
4) Thirdly, remember deeply the dear King Jehoiachin of Judah (who is called Jechonias, Jer. 22 and 27), how this pious king was kept in a deep dungeon for 37 years (before which God would mercifully protect him, so that he would not be imprisoned for so long among these insolent scorpions, ostriches and dragons). not be imprisoned so long among these insolent scorpions, ostriches and dragons) is kept in a deep dungeon under Emperor Nebucadnezzar, but finally elevated to the highest honors, next to King Evil Merodach table and graced [2 Kings 25. Jeremiah 52], from which also our dear Lord Jesus Christ was born according to the flesh, Matt. 1.
5) But if C.F.G. were challenged by the evil, poisonous Satan (who is bitterly hostile to C.F.G. for the sake of God's service and word), that C.F.G. would be wounded in the heart by his fiery arrows, wounded in the heart by his fiery arrows, would like to think: "Yes, yes, what do you say to me here, Aquila? I am a poor, great sinner, and I have only well deserved this prison, for I have angered God; I have not been kind and fatherly to my poor subjects; I have valued and burdened them badly, but only out of necessity. Because I am not like Joseph, Daniel and Jechonias, the true holy people and children of God, I will introduce another example of a great and abominable sinner, who had practiced all shame and blasphemy, namely King Manasseh, who was a tyrant, a murderer of children, a sorcerer, a founder of idolatry and fortune-tellers, who murdered the prophets, tore Isaiah apart with a saw [2 Chron. 33. 2 Kings 24], in sum, a shame papist and idolater (what vice, praise be to God! E. C. F. G. is innocent, yes, quite seriously lives and fights against it). Now the same king in Judah, Manasseh, was imprisoned by the emperor of Babylon with chains and led into misery; but when he repented, turned to God from his heart and prayed, God delivered him and brought him back to Jerusalem, to his glorious kingdom, only that he recognized God as a mighty Lord.
If this is not comforting enough, take the emperor Nebuchadnezzar as a consolation. When he exalted himself above God with the arrogance of his heart, as if he had made and arranged everything in Babylon by his own power, God afflicted him, so that he had to run around in the forest for seven whole years (like a mad, furious, wild, possessed animal), eating grass like an ox; still, when he recognized his sin, prayed and cried out to God, he was accepted and redeemed by grace, also
1) In Cyprian: "you".
mightily into his kingdom again by God, that he might overtake even greater glory [Dan. 4].
inferorum, Arnen. Gratia domini Jesu Christi cum spiritu tuae celsitudinis, Arnen I date ben 16. Slugufii, Oswaldi the 1) 1547.
E. Churfürstl. Grace
quite willing faithful servant into the pit,
N. Caspar Aquila,
Pastor and Superintenden at Salseld.
To the most illustrious, highborn Prince, Lord John Frederick, Duke of Saxony, Archmarshall of the Holy Roman Empire and Elector (coram Deo et omnibus piis), Landgrave in Thuringia, Margrave of Meissen and Burgrave of Magdeburg, my most gracious, dear Lord and devoutly faithful countryman.
1453: M. Caspar Aquila's other letter to the captured Elector. November 6, 1547.
The three following documents are printed in Cyprian, Vol. II, p. 489 ff. after the originals.
1. God's peace and eternal grace of our Lord Jesus Christ, amen. Blessed, and many hundred thousand times, and beyond all measure in eternity, is the believing man, who now does not take offense at the weak, very persecuted poor Christ, our dear Savior, Matth. II, but does as the pious thief on the cross. Since no one, even among the great apostles, wanted to take care of the crucified Christ, to comfort him or to help him, since he was blasphemed and mocked by all the high and low classes, the pious murderer (cursed by the world) warmly took care of the dear Christ, punished his brother, gave Christ his title and honor, even before all the world, praised him, a Lord over sin and death, a King over heaven, hell and earth. A strong faith! This is what dear Jesus made him enjoy, that he had to be with Christ this very day in the joyful paradise, and now triumphs eternally with him. This example should now be taken seriously to heart by other pious princes, cities and estates, and they should also accept the abandoned, despised, persecuted Gospel, and publicly confess it, as the pious centurion freely and fearlessly confessed at the cross of Christ:
1) This time determination is incorrect, because Oswald is August 5; on the other hand, August 16 is Rochus.
"Truly this Christ was the Son of God and a righteous man," Luc. 23. Oh, how blessed he would be who would confess Christ in this way, and the devil or the world, with all their power and majesty, would be displeased; the dear Lord Christ would let him enjoy it; not the dead body, as the noble, pious Joseph of Pilate attained it, but also the triumphant, omnipotent, eternally living King Christ, with all his riches and power; he would know how to fight for us and "frighten the" enemies, as before Jericho and Jerusalem. Since Hezekiah, the pious king, also cried out to God, 185,000 were slain, even the emperor Sennacherib, a fugitive from the field, was stabbed to death by his own sons, Isa. 37.
2. But whether the prudent pusillanimous reason (which in divine matters is neither capable of anything nor good for anything) wanted to deter the pious princes, cities and estates from such a public confession of Christ, because of the cruel and all too much cunning, terrible violence and noticeable danger, which could bring insurmountable harm to country and people: Let Your Electoral Grace be a right strong John, the Baptist of Christ, and stand firm with the unifying truth, also publicly maintain the Christian confession, regardless that the faithful dear God also takes us out of this pit of murder, like St. John, murdered by the sword, Marc. 6.
Let us rejoice (with divine grace) that we were counted worthy to suffer his reproach for Christ's sake, Acts 5. 5, as the apostles only preached the gospel of Jesus Christ the more joyfully in their persecution, asking nothing at all about it. Even though the highest authorities forbade them strictly enough with beatings and death threats, they said, "One must be more obedient to God than to men. With such comforting sayings, your Elector may be able to With such comforting sayings, your Elector may cheerfully comfort himself, as well as other weakly believing stupid hearts, and only firmly grasp the saying of Amos, Cap. 5: "The ungodly are angry with the one who punishes them in the gate, and consider him an abomination who teaches salvation"; but that this is true is attested to by the entire holy Scripture, from Abel to Zachariam, whom they stoned to death for the sake of truth, 2 Chron. 29. 29. All the prophets, John the Baptist, Christ our God and Savior, have received such evil rewards from the murderous world. Now the dear God will not do anything new with us Christians either. This word remains firm, and cannot be otherwise [Hoh. 15]: "If they have persecuted me (Christ), they will also hate you, and'".
The king Ahab says the same about the holy prophet Micah in 2 Chron. 18, and says publicly before the pious king Jehoshaphat: "I am angry with Micah"; yes, he threw him into prison for the sake of truth. King Asa did the same to him and also threw the dear prophet Hanani into prison for the sake of truth, 2 Chron. 16, just as Jeremiah was often thrown into the mud of the dungeon, Jer. 38. In summary: All, all, all who want to live godly in Christ must suffer persecution. 2 Tim. 3.
4 This is the sugar and malt liquor that refreshes us in our anguish and soothes such bitter afflictions, since Christ said in Matthew 10: "Whoever confesses me before men, him will I confess before my heavenly Father. Such comforting confession before the eternal God, through Christ, the true witness, should be dearer to us than the whole world's favor, power and riches, as Christ our dear Savior says Marc. 8: "What does it help a man if he wins the whole world and suffers damage to his soul?"If anyone denies me among this adulterous and sinful generation, I, Christ, will also be ashamed of myself when I come in the glory of my Father with the holy angels.
(5) Therefore, joyfully confess the holy gospel of Christ, which is the power of God for salvation to all who believe it, and freely say with Paul: "I am not ashamed of the gospel of Christ", Rom. 1. and with David Psalm 119 in the 6th chapter 1) [v. 46, 43]: "O God, I speak of your testimonies before kings, and am not ashamed. Only do not take away from my mouth the word of truth, for I wait for your judgment," that is, that we evangelicals with all honors will be jerked toward you in the air at your last joyful, right kingdom day, and will be with the Lord forever [1 Thess. 4]. With these words let us comfort one another, since all godless papists and works saints in the valley of tears must howl with despondent damned consciences and say: "Behold, this is the humble man, whom we had for a mockery. We fools thought his life was nonsense and disgrace, how he is now numbered among the saints! We have missed the right way, we have walked in all unrighteousness. What is the use of splendor, riches, highness
1) That is, in the sixth division of eight verses each.
Muth?" etc. Read the 5th chapter of Wisdom. We Christians want to remain cheerful, firm and courageous in the divine word, so that death will not frighten us forever, Joh. 8, and comfort ourselves with this cheerful judgment of Christ, since he says Luc. 11: "Blessed are they who hear the word of God and keep it"; that is, they consider the word of God to be the highest wealth, and do not let it be taken away from them; they confess it to the end, in defiance and mockery of the devil and his bride of shame, the proud world; for such confessors vsrdi Christi the Lord Jesus calls his mother, brother and sister, Luc. 8. shall also be and remain eternal joint heirs, with all the goods of Christ in heaven, as the bright sun shines, with all the joys of eternal praise to Christ, amen. Rom. 8. May our dear Lord Jesus Christ, praised by God the Father and the Holy Spirit forever help us to do this, amen. And may the dear Lord soon comfort and save your princely grace from this unfaithful generation, and lead to the right true worship in your princely grace lands and people for welfare, amen. Date the Leonardi [Nov. 6] 1547.
Your Elector. Grace
quite submissive, obedient and yes willing servant
Caspar Aquila, pastor and superintendent of Salfeld.
1454 Letter from the Elector John Frederick to Chancellor Brück from prison. Date Ghent in Flanders, July 20, 1549.
See the previous number.
By the Grace of God Johann Friederich, Duke of Saxony, the Elder etc., Landgrave of Thuringia and Margrave of Meissen etc.
Our greetings beforehand, dear dear council and faithful. Although we had thought that, at the request of our dear uncle and brother-in-law, the Duke of Jülich, His Serene Highness from Hispania would have interceded for us with her lord and father, the Roman Imperial Majesty, our most gracious lord, and that an answer would have been given to us: We do not want to reassure you in your gracious opinion that we and our brother-in-law's councilors appointed at the imperial court have done less than nothing in response to various reminders and requests. For
After the Duke of Alba, at our friendly reminder and request, was with us in Brussels on June 29, and spoke to us in a friendly manner, he reported to us what the Prince had reported to the Imperial Majesty and received the answer that this would be sent in writing to the Jülich authorities to hand over the conveyance to us; at the same time, we have left it at that, that we wanted to be sure of such an answer. But since we have previously noted from the report that the Duke of Alba made to Doctor Carl Herst and your son, Doctor Christianus, how the Lord of Granvel was heard in concordance with the Jülich council: that the article, for the sake of our settlement, wanted to adhere solely to religion; and that we and our sons would not otherwise engage in the matter, that the prince, nor anyone, for the sake of our settlement, would accomplish anything with the imperial majesty. We were prepared for this and were willing, if the main answer had been given, to indicate what we wanted to say about religion and the interim, and thus expected the written answer to let us be heard steadily and Christianly by means of divine help. But we found that the Duke of Alba had not been provided with an interpreter for his needs, and we had to worry that his beloved would not come to us again so soon, and especially before the Imperial Majesty's departure, so we did not want to get involved with the Duke in the main matter, Instead, we have sent a friendly message to his beloved, regardless of the religious matters, and have asked him to bring this to the attention of the Imperial Majesty for the best, so that we can obtain a most gracious decision by the way. In response, his beloved informed us again that his beloved could not consider it good that these articles should be brought to the Imperial Majesty at this time, as he also had reservations about it. Since, however, the Imperial Majesty would be minded, when they returned to Germany, as should happen before winter, to continue to act on matters of religion, we would then like to have the articles brought to the Imperial Majesty, where it would be more convenient; as you will then hear such action, which happened with the Duke of Alba, from the enclosed list, signed A. and, although we had now provided that the decision obtained by the Jülich councillors should, according to the Duke of Alba's report, have been given to them in writing, it nevertheless happened on the following Sunday, the last Sunday of the year.
June, how the emperor moved with the prince to Löwen, by Mr. Heinrichen Hasen, old Palatine chancellor, and Doctor Seiden orally, which we have had recorded, and send you herewith signed B.. From this you will learn with what danger things have been delayed for so long, and that the good people have been left in vain for a long time at great expense; likewise that one has been shy to hand over touched answers, as the Duke of Alba put off, in writs; all this no doubt driven by the Bishop of Arras and others who shun the light; which we must command God, who has these and other things in his hands, and who knows how to save those who rely on and trust in his grace and help, from distress and affliction, and therefore graciously inform you, so that you may have knowledge of it. Now that we have to worry, because our settlement wants to adhere to the article of religion, and you have sufficiently understood our mind and will from past writings and records, that we are determined to stick to God's word and the Augsburg Confession, and would rather dare and suffer over it, because now no other fault and cause can be attributed to us than religion, as the dear God has ordained according to His will and good pleasure, as we have already had our answer about this, which we intended to give to the Duke of Alba for the sake of religion and interim, recorded in writing, and are sending you a copy of it with C. Our gracious request is that you read these matters with diligence and inform us of your Christian submissive discretion and concerns, whether we should remain silent and wait until the Imperial Diet, and then, as the Duke of Alba intended, be heard on the grounds of religion or the other article, or have something done in the meantime. For although the imperial majesty is willing to take action on the grounds of religion, there is little improvement to be expected on which action we will allow ourselves to be heard, since it would be contrary and inappropriate to God's word in ceremonies and doctrine, just as little as in the recently held action on the grounds of the interim, and thereby not obtain almost better comfort and information for our settlement than has now been done.
Could we, by the proposed ways and means, be left in a place where we could live with our kindly dear spouse in the fear of God and with silence and tranquility, following our lives in the imperial majesty's protection and umbrella?
If we would like to bring religion for us, our dear spouse and the few servants we have with us, we will gladly accept this as a mercy, since we do not suspect any improvement among the people, and we expect God's mercy, and how His Divine Majesty may send it further.
If you find that the articles need to be changed or strengthened for the sake of religion and condition, in that case do not hesitate to do so, and report and indicate your Christian advice and discretion to us again by your letter. And especially whether you consider it advisable and good that we should bring the Duke of Alba and the Bishop of Arras before Wittenberg for the sake of the action or not. For we think that, although it would be of little use, it would nevertheless serve whoever hears our answer on religion, also on account of the Wittenberg action, and our last appended declaration to the utmost, 1) that one may have Christian compassion with us, whoever it happens to be, and thereafter, and that we would see how we were treated and what was considered trust and faith, and that we would have offered ourselves superfluously and most humbly to everything that we could have done with God and conscience alone, and that we would also have sought it with the most humbled humility. In all this you do us favor, and we want to recognize it again for grace and good. Date Ghent in Flanders, July 20, 1549, Johann Friederich der Aelter.
Inscription:
To the highly esteemed council and dear faithful, Gregorien Brücken, both right Doctorn, to hand.
1455 A letter from the two eldest sons of the captured Elector, who in the meantime had taken over the government of the remaining lands, to a Superintendent and a Schösser, from which also their permanence shines out quite beautifully. August 7, 1548.
See No. 1453. - Cyprian l. c. p. 508 reports that this letter was "issued to the local superintendents and castles"; since Cyprian was in Gotha, the addressees must also be sought there.
1) "vernähme" put by us instead of - "vernemen".
By the Grace of God, John Frederick the Middle, and John William, Brothers, Dukes of Saxony.
Our greetings first, venerable, dear devotee and faithful! We do not doubt that you, the superintendent, are mindful of what we have recently reported to you when you were here with us, what the Roman Imperial Majesty, our most gracious Lord, ordered us to do for the sake of the interim. However, since we have received so many reports from your and other of our theologians' concerns, as well as from the Holy Scriptures, praise God, that such an interim does not conform to the prophetic and apostolic Scriptures, and to the divine Word, nor to the Augsburg Confession in many respects, we have not been able to avoid describing these days that have passed in our countryside, and to discuss them with them. And by the grant of the Almighty, we have unanimously resolved with one another that we and they will render all due and just obedience to the Roman Imperial Majesty, as our divinely ordained authority, according to the command of Christ our Savior, in temporal matters, and will most humbly attend to that which is due to their Imperial Majesty.
But as far as the doctrine and our holy Christian faith are concerned, as the right of God our Creator, we want to be obedient to God Almighty, as we owe to do in case of loss of our salvation, and could not grant such an interim without violating our conscience, As we then, with the advice and foreknowledge of our countryside, have humbly and humbly answered and asked the Imperial Majesty for this opinion, in comforting confidence that God Almighty will guide and lead her Majesty's heart so that we may be left with this Christian and humbly petition and request. However, since we consider it necessary that all pastors in your ordered superintendency be informed of the Imperial Majesty's search, the same also of the interim, and then of your and other theologians' concerns, and what we have decided with our countryside, and that each opinion, in which he intends to persevere and remain, also be noted: We request that you take advantage of all the parish priests who are in your superintendency, as commanded by the superintendent, and hold these things up to them, and hear from each one in particular and diligently hear what he intends to do in this important matter. And since there would perhaps be one or more who would
not to persist with the truth once recognized and known, but to report it to us by name and to be more aware of our decision.
And although we graciously request you, the superintendents, along with the others, to exhort the people to a penitent and godly life and to prayer with diligence in these present sorrowful, dangerous times, as you will undoubtedly have done, it is nevertheless our request to you all that you also order all your pastors to do this with earnest for our sake. And since we have now, on the past Sunday, graciously sought from our earls, lords, those of the knighthood and cities, that they should be serious in their rule and authorities, that they live Christian and godly lives for themselves as well as for their subjects, that they refrain from sins and punish criminals seriously, Nor should they allow any frivolity, by which the good-hearted, even other, foreign, wandering 1) people would be annoyed in these dwindling, distressed times, and God Almighty would be provoked to further wrath and punishment, so that the merciful God would avert His punishment and punishment, or at least mitigate it. Therefore, we should also call upon Him and ask Him from the bottom of our hearts. Let us take care that each one of us will obediently follow our command for his own good. But so that this may also be done in our offices: It is our earnest desire that you, the governor, will, above all, as reported, firmly hold, also for yourself, that public vices, as they may be called, be punished without fail, and especially blasphemy, usury, revelling, fornication and other things, so that God Almighty may be greatly angered, and that in no place in this afflicted time [in] your commanded office you permit dances, pipers, drums, and other courting, whether at weddings or other revels, without our indulgence, but by virtue of this command you forbid it altogether. And if you learn that someone who has not been under the authority of the office has not complied with the reminder and order given by us here at the Diet, you will report this to us. And since the imperial majesty, in an unnecessary manner, since one may well be left of it, is not given cause for burdensome proceedings, we request that you order the priests, and you, the superintendent, also hold it for yourselves, that they in their sermons and otherwise
1) "wandering through" put by us instead of: "wandered through".
We will refrain entirely from attacking the imperial majesty's person with burdensome words. But as far as the doctrine and the difference of the papacy and the pure divine doctrine are concerned, we do not know how to give you and them the measure to teach the truth and to instruct the consciences with modesty. We do not want to save you, and in this happens our pleasing opinion. Date Weimar, Tuesday after Vincula Petri [August 7] Anno 1548.
J. v. Hain, Chancellor.
1456: Luther's last pamphlet. January 1546.
The beginning of a larger writing by Luther against the Parisians, Louvainers, and Cologneers, which remained unfinished because of his death.
This writing has been found by Ine. tdool., D. pkil. G. Buchwald, Diaconus in Leipzig, in the library in Jena, in a volume of Rörer's collection, which contains pages 287 u to 296 u of our writing, and in addition, from pages 249-286 in Luther's manuscript, several fragments of larger writings by Luther and some smaller pieces. Buchwald has given it the title: "v. Martin Luthers Letzte Streitschrift." Leipzig. Georg Wigand. 1893. 6 leaves. 4 pages of introduction, and about 4-1/2 pages of text. Instead of an introduction, we refer here only to the rich material which has been contributed in our edition on this subject. See: Plot of the University of Louvain Against Luther. The doctrinal condemnation by some magistri nostri at Louvain and Cologne with Luther's response to it, and the condemnation of the teachings of Brother Martin Luther by the theological faculty at Cologne. Aug. 30, 1519. 6. The theological faculty of Louvain's doctrinal condemnation of Martin Luther's teachings. Nov. 7, 1519. e. The letter of Adrian, Cardinal of Tortosa, to the faculty of Louvain, in which he approves of their proceedings. Dec. 4, 1519. <1 Luther's reply to the articles which the Magistri nostri of Louvain and Cologne extracted and condemned as heretical. March 26, 1520. St. Louis edition, vol. X V, 1337, no. 421. Read the introduction there. - Urtheil der Theologen zu Paris über D. Martin Luthers Lehre, mit Luthers Vor- und Nachrede. 1521 St. Louis Edition, Vol. XVIII, 932. - Melanchthon's protective speech Against the angry judgment of the Parisian theologians. 1521 St. Louis Edition, Vol. XVIII, 960. - Joke about the verdict of condemnation passed by the stupid and godless Sorbonne against Luther. Luther's refutation of Latomus' justification of the murderous Sophists at Louvain. June 8, 1521. St. Louis Edition, Vol. XVIII, 1056 and Eint, there, p. 34 ff. Luther's preface on Melanchthon's responsibility at the Cologne Unterklerisei writing Wider Bucer. Luther's 76 theses against the 32 articles of the theologians at Louvain. St. Louis edition, vol. XIX, 1808.
Luther's quarrel with the condemning universities of Louvain, Cologne and Paris had reached its end on Luther's side around the middle of the year 1521, for he no longer answered Latomus, who still wrote against him in 1525 (see St. Louis edition, vol. XVIII, inset, p. 35b). After long years, however, when "in those regions the poison of heretical corruption was gaining strength day by day," the Magistri nostri assembled at Louvain, and in solemn assembly on December 6, 1544, issued thirty-two articles containing the doctrines by which the further tearing in of the Lutherans, Oecolampadians, and Anabaptists was to be resisted. They contain in very bare sentences, without any justification, 1) the same papist heresies that were going on at the time of the beginning of the Reformation. Against these articles, which had been approved by the emperor in an edict 2) on March 14, 1545, and then printed (Luther received them in the first days of May), Luther wrote his 76 theses. On September 9, Melanchthon sent them to Justus Menius (Oorp. Kok., Vol. V, 848), and reported that a whole book would follow; namely, our Scriptures. Already in September Luther began work on this writing. On September 23, he wrote to Veit Dietrich that he was busy with a special writing against the theologians of Louvain, but was held up by his health and his old age, and one matter was prevented by another. Likewise, in a letter to Jakob Probst of January 17, 1546, he complains about his increasing decrepitude and frailty and the overload of business he is left with. He reports to him that he had already begun a writing against the Louvain and would promote it as much as God would grant him grace. The work on the script happened with many interruptions and the manuscript shows several new beginnings. Already at the beginning of October Luther had to go to Mansfeld to settle the quarrels between the Grasen there. After an interruption of the negotiations, he was invited again to Mansfeld at Christmas 1545 to resume them. On January 23, 1546, he traveled a third time in the same matter, this time to Eisleben. This interrupted Luther's last work, our writing, forever, and it remained unfinished.
The manuscript offers significant difficulty as far as its arrangement is concerned. As already mentioned above, it occupies leaves 287a to 296a in the anthology. The leaf 288k is "not described". About the
1) Not true is what is said by Buchwald p. 4 towards the end: "A detailed and systematic exposition of what is commanded in the articles should follow." This assertion is based on a misconception of the words (Lrl., opp. var. ar^-, tom. I V, p. 481): yuos quicioru artioulos uliquuiulo kusius, paulo^ue ultius ropotütis prinoipiis, umpliurs oxpouoro^uo potrÜ886MU8, vorum koo u60688ariuru nokl8 VI8UM UOQ 68t, in German: "we could indeed have increased and interpreted these articles at times more abundantly and with somewhat more profound reasons, but it did not seem necessary to us." The potui886mu8 has been overlooked, and the words following it have been ignored, so the ukyuunäo is taken as "some day, in the future".
2) This edict is printed in Neudecker, "Merkwürdige Actenstücke," p. 452 f.
3) In this volume No. 121.
We are not given any information about the space between p. 289 b and p. 295 u, but we assume that where instead of two redactions, only one begins, before the words: tzuusi vero uobis etc., the indication of the number of leaves is missing, namely: p. 2tz4k. About three leaves, namely 290 u to 292 b, the editor gives us no information.
After a repeated reference to Luther's two letters of Sept. 23, 1545, and Jan. 17, 1546, as proof that Luther had tackled the manuscript twice, Buchwald, p. 6, says toward the end: "We find here in fact a double manuscript. We are well justified in calling one the September, the other the January manuscript 1). Initially, Luther continued to work on the September manuscript in January. So we have two parallel manuscripts, which relate to each other like concept and fair copy. 2) Luther immediately wrote the second (smaller) half into the pure, but added it not to the January, but to the September manuscript."
The foregoing does not give us any instructions for a correct arrangement of the manuscript. The concept, the so-called September work, is found. In contrast, the fair copy, which is said to have been worked out in January of that year, is found on pp. 287u to 289b; the second (smaller) half, which Luther immediately wrote in fair copy (and which certainly belongs to the year 1546), is said to have been added by Luther to the September manuscript! Who should not be disconcerted by this? Yes, who can believe that the later fair copy should have preceded the earlier concept!
It is clear that the order of the leaves given to us is not the one that Luther kept. The pagination given in the anthology of Rörer is not to be given the least weight, since it does not originate from Luther, but was made by a foreign hand after the leaves were bound together in the volume. What could be more obvious than the assumption that the bookbinder, who ruthlessly cut away or mutilated Luther's marginal corrections or additions in several places, also changed the original order of the leaves? Perhaps it was already handed over to him in the wrong order.
With complete certainty we can only recognize the following from what is presented to us. A part of the manuscript is a concept, which is conspicuous by the fact that Luther crossed out many words and replaced them with others, and several times added whole sentences either above the line or in the margin for completion or explanation. These concepts were later (but still in 1545) reworked into fair copies (never merely copied), partly expanded (as p. 8 and 9), partly combined (as p. 10, where three parallel redactions are found). The aforementioned Concepte and their fair copies all belong to the year 1545, as Luther himself testifies three times (p. 10k): koe anno 1545; then again: Koa unuo, which receives its closer definition through the following: okliti suut 8UN6 iMoiuiviue ante 24 uuuos ueeeptue. Up to this point, no part, neither concept nor fair copy, belongs to the year 1546, rather all of this was completed in the last months of 1545; when? we do not know. Thus
1) Buchwald's note: "However, Bl. 289a still writes the year 1545."
2) In one place there are even three parallel redactions, which we will show at the writing itself.
For January 1546, only the piece remains, of which only one redaction exists, for which only Luther himself is our guarantor. He says p. 12, line 3: Huos istis XXV auuls palaui tracluxiruus and ibid. line 5: jutra istos XXV auuos; no longer as p. 9a: jam fere viZiuti quiuqus auuos, where the lere has been corrigirt from a previously written plus.
We omit the translation of the unquestionable concepts, because the content is available in the parallel fair copies, a translation would also be almost worthless due to the many gaps; an exact reproduction of them is not possible in German (due to the many corrections).
Translated from Latin.
[Luther's last polemic. Fragment.]
In the year of the Lord 1519 the Lovensians 3) Sophists (as they speak) 4) condemned my books "doctrinally"; but they condemned them solely out of their sacrilegious arrogance 5) without any reason being given for it, which they should have done primarily if they (as they boast) had preferred to be doctrinal than to appear to be. Namely, they came forth with mere and empty theses, from which they hoped that not only a judicial, but a more than divine reputation was inherent in them: so great was their confidence in that. Lovenser Liripipium, 6) beret and gown, combined with the highest ignorance. In the same year, the Collens sophists, seeing that it was such an easy work, namely to refute the heretics with naked theses, followed this exceedingly beautiful example, and also condemned me with equally elen-
3) In this whole writing, Luther, in order not to honor the theologians of Paris, Louvain and Cologne with the name of their highly famous cities, has corrupted the names: Pariser, Löwener, Kölner in Darixsrmss, kovsnses and Ooksu868 corrumpirt. We have: Parser, Lovenser and Kollenser chosen. What Luther wanted to express with it, he says at the end of the writing.
4) See St. Louis edition, vol. XV, no. 421, col. 1340.
5) 8Up6r6ilii sui tomeritato. - To supercüki we find the note: "So much as Kuporpokioiuur i. 6. V68tis propria Oauouieoruru reKularium (Du Oau^s)." This note is wrong. D"<7cr-rA6 does not say that, but that instead of 8up6rp6lli6ium supurlieiuru also occurs. On the other hand supureiliuui for suporlieium is found (as you 6auZ6 indicate) only iu Mss. Dotri Luroaovalk". In Luther it is not found in this meaning. The official dress of the French canonists is called (St. Louiser Ausg., Bd. XVIII, 988) almutium; here, however, immediately following "talarm", that is talaris vostimeuti; likewise in the 66th thesis, St. Louiser Ausg., Bd. XIX, 1815 (DrI. var. ai-s., tom. IV, p. 491): talaroua.
6) For "Liripipium," see St. Louis, Vol. XIX, 1813, note.
and naked theses. And these two precious (almae) faculties have become friends and beloved sisters of Luther, like Pilate and Herodus of Christ. Yes, these beloved sisters were delighted beyond measure by the Eck-Leonian Bull, 1) in which they are praised as the most faithful caretakers of the Lord's field, because they had condemned this very worst heretic with their extremely doctrinal sentences.
After two years also the armored sophists broke out, whether they were envious that the glory had been snatched from them by these two sisters before, or whether they hoped that they would far surpass their doctrinal truthfulness. Hence they produced that boastful and exceedingly Sorbonnian judgment 2) in which they condemned both the gospel and Christ no longer with insubstantial and obscure, but with coarse and obvious words. Such great men have claimed that what Christ commands in Matthew 5 is too burdensome 3) for the Christian religion, therefore I am the very worst heretic, since I have taught what the Lord himself teaches in that passage. Now you see, my dear reader, of how great importance it is that one can wear the liripipium of the high faculty and be called "respectable Magister noster" among the common crowd! O poor me, who was forced to suffer this three-limbed Geryon, which raged so hostilely!
But they were well received at that time by many learned and sagacious people, partly with mockeries and biting jeers and other of their worthy gibes, partly with serious, weighty, and learned writings, so that they received the reward due them for their foolish, unrighteous, and malicious condemnation, and brought about irreparable damage to their good name, or, as the Scripture speaks, an exceedingly horrible stench.
1) St. Louis edition, vol. XV, 1425, no. 444. The passage in which they are praised is Col. 1433, § 7.
2) St. Louis edition, vol. XVIII, 932.
3) Instead of ouernta, ouerativa will be read. See Rrl. oxp. var. ar^., tom. VI, v. 50. Cf. St. Louis ed. vol. XVIII, 949.
for the name of a theologian in general. For those who wanted to call a fool or a simpleton, said that he was a Lovenser, Kollenser or Panzer theologian. But according to the obstinacy of which these ragged Liripipia abound, they wanted to be considered for being a little brave in bearing these insults for the sake of Christ, that is, for the sake of Saint Aristotle and the praiseworthy opinions of the Sophists, so that they might be worthy to be crowned, besides with the gold coin of essential reward, with the honorary crowns of teachers, martyrs and virgins.
At the same time, it was expected that a physician would come forth somewhere and bring some ointment to Gilead [Jer. 8:22], with which the morbid doctrinal articles, which were already in their last stages, would be cured, cared for and strengthened, since the Magistri nostri were so swollen that they wanted to be seen as mountains that give birth. In so many years nothing comes forth, nothing is issued, nothing is born, not even a ridiculous little mouse, 4) except for the one Jacob Latomus of the Lovensians, the great promisee with the exceedingly great muzzle locks. 5) But he was soon handed over to his judgment and perished like a shrew. 6) From our side, however, many very learned books were published: the so-called postils, the catechisms, the interpretations of holy scriptures, likewise the loci communes of the Lord Philip, finally our confession, which was publicly read out at Augsburg before the Emperor Carl and the whole empire, and did not flee the light, as those Panzer, Lovenser and Kollenser moles and bats did. 7) But in the upper Germany ver-
4) Heard. ^.rs xoet., v. 139.
5) Heard. ^.rs poet., v. 138.
6) He despaired of the grace of God. He died on May 29, 1544. Before his death he confessed that he had knowingly set himself against the truth. See Oorp. op., Vol. V, 452 f.
7 > The preceding is found almost with the same words in the Concept, in which here follows a further elaboration, which is not contained in the fair copy, namely about the presumed reasons of her silence, as, her sleepiness, her great ignorance and inexperience.
the boastful screamer called Eck, that he would be such a great Atlas that he would be able to carry the sky not with three fingers, like the god, but with one finger.
Finally, in this year 1545, the Sophists come out again. 1)
In the meantime, many very learned books were published in our country, among which is our Augsburg Confession, together with the Apology, which was read before Emperor Carl and the whole empire in the light and in public, and did not escape the light, like the three beloved sisters, those daughters of darkness; After that also the loci communes of Philip, the so often printed catechisms, the postils, the interpretations of many holy scriptures, until in this year 2) again the article-writing (Articularii) sophists emerged with no less tasteless and godless articles, be it that those previous sophists died, and new and fresh ones took their place, or be it that those themselves forgot their disgrace received 24 years ago and dared to hope for a new honor in this time, and again the Lovensian bats and moles crawled out with their 32 articles, because a more (as is said in the preface) 3) did not seem necessary to them. 4) And even this they would not have dared, if it had not seemed to them that the carnal arm, on which they could rely, would be of service to them. Here they began to appear in a new and marvelous thick-skinnedness, so that even in holy and spiritual things, the consciousness that they were utterly unable to resist or meet those so well versed in the sacred Scriptures. The next sentence is not found in the Concepte.
1) Here is an undescribed page, sheet 288 d. Then follows on sheet 289a for the third time what has already been said twice before. We seem to have here a resumption of the work after a longer interruption, which, however, is also to be put into the year 1545.
2) namely 1545.
3) See above the first note to our introduction.
4) In what follows, even beyond the end of this paragraph, Luther sneers at the vmuiu 68t used by the Louvain sophists there, "es hat uns gedäucht," hence he calls them visores, Gntdünkeler, and applies forms of videre and many more than twenty times, because the whole evidence for their articles is nothing other than that such has gedäucht to them.
eiue Schweiueschwarte could not be considered thicker (to use the poet's 5) words), since it seemed to them that they were free to protect the name of Emperor Carl. Because the evangelical and Christian heretics recognize him as lord in civil matters, it has easily seemed to the thick-skinnedness of those people that it would happen that soon, after the name of the emperor would have been seen or heard, these, intimidated, would worship of their own free will whatever would have pleased those conceited people to put as an article. To do the same with the name of their king has pleased the tanks. Now that these shameful and god-robbing bellies see that they are dumber than the blocks and completely lacking the knowledge of the Scriptures, it has pleased them to fight against the truth with the words of the kings and to fortify their dung. For everything that has pleased these conceited men must necessarily have pleased, pleased, and pleased all, since they omitted from the articles the three necessary doctrines of the law, of sin, and of grace, which in this matter are all in all, the Alpha and the Omega, and without which to act or teach theological things is as much as to employ the ass in the lyre, and the Pabstry in the church, and the Lovens in theology. But because it has pleased them well to omit them, they want to be regarded for it, 7) or perhaps seem to have wanted to be regarded for it, that they might see how great danger seemed to be in store for them all (visum iri), if they wanted to be regarded for touching this sore of their ignorance. 8)
5) steals, kers. 2. 5. 4. (bookw.)
6) Instead of 8l "s, read 8 "i.
7) Here Luther has deleted the words again: "that they beautifully and in theological way articles put". Between the words that follow immediately: tortasse and vieleutur, about fifteen words, by which Luther probably wanted to replace the deleted in another way, are cut away. Nothing can be inferred from the remnants that stand in the margin.
8) The Latin text of the last sentence, which reads the same in the Concept almost word for word, is this: 86Ü quia iliis visuiu 68t 608 ornittsre, volunt many vsl 1ortu886 videutur visi 6886 vidsrs yusutulu illis perivuluiu videretur oiuuidus visuru iri, si tiov uicus 8UL6 IN86itiS6 velleut visi 6886 tau^re.
1) As if, in fact, the same thing is good for us and for those who are Christians that was good for them, namely that the emperor is above Christ. What is Carl? What is the emperor? What are the kings? What are the princes? What is man? (For all are men, who either rule or serve in this world). Nothing but a bubble of water compared to Christ, who is God, given eternally, Amen. "The Lord is my helper" [Ps. 118, 6.], whom should I fear? [Heb. 13, 6.] And Isaiah says [Cap. 51, 12. loosely from the Vulg.], "Who art thou then that thou art afraid of men, which yet die? which are nothing but hay, which so languisheth."
Let the Lovens worship the emperor, let the Parizers worship their king, and let them make them gods above all gods; we say that if Emperor Carl and King Francis will not curb their exceedingly harmful Lovens and Parizer sophists, enemies of Christ and the church, they will undoubtedly perish with them forever. This I speak as one who fears the emperor and the king, as the Lovensians and Parizers wish, otherwise I would not speak so proudly. Thus we fear the emperor and the kings with their pernicious sophists! And this saying of ours shall be a public testimony of our fear with which we fear these Lovensians and Parizers. But even these moles and bats dare to frighten us, which we have publicly pulled through these 25 years as simpletons, airheads and the very coarsest asses.
But I go further and want to show again the monstrosities of the scholastic theology publicly before all eyes, in order to warn our descendants. For there are people who have grown up within these 25 years, who have not seen nor known the papal swamps, who are very surprised that there could have been people in any part of the world who believed what we blame for having taught as papists. Not even a mule or a horse (they say) would have believed the things that we teach.
1) From here on there is only one redaction, which belongs to the year 1546. - Here we have conjicirt as location "Bl. 2946".
which we hear have been taught by you and believed under the rule of the pope. Therefore, the Lovensians and Parizers have done right, and they deserve great thanks from us that they give us testimony anew through public writings that what we have written about their doctrine is the truth, and that it is monstrosities. Therefore, they are pleased to learn from the testimony of those people that we have not been liars in any doctrine that they thought was falsely put on them by us.
Therefore, we also wish, and if we would be worthy to be heard, we ask the Lovens and Parizers for God's sake, that they may publish many, even very many, of such writings further and forever. For in this way it happens that we are at the same time relieved of much work and worry, in that they will fight for us and kill themselves with their projectiles among themselves, and give us a beautiful spectacle for our joy, to their shame and to the glory of God.
But before I present the scholastic monstrosities, it also suited me 2) sick and foolish people to give an account why I wanted to call the Parisians rather Parizers, 3) and the Löweners rather Lovensers, and the Cologne Kollensers. The matter is obvious. In the 18th Psalm [v. 27.] it says: "With the perverse you are perverse." Thus I also wanted to be corrupt with the corrupt, and for the sake of honor spare the names of the highly famous cities in which these scholastic pestilences have their dens (Meoravtur [Jer. 7, 11.]). Therefore I call them in Hebrew Parizer from the word Pariz (Parix),which denotes a murderer, a highwayman, 4) a snapper, Ps. 17, 4: "that I may keep myself from the way pariz", 5) that is, of the murderer. And Jeremiah
2) Instead of nivil have adopted kstr iniUi.
3) Throughout Scripture: ?arix6N868, We would have expected ?uri26N868 since Luther derives it from.
4) Instead of ^ruWitorsm we have assumed Kra88utor "m, and immediately following pruerexborein instead of perruptorem.
5) rvnvx
7, II: "Is then my house Meorath parizim" [xxxxx xxxxx], that is, a den of robbers?
If you want to apply this to the Sorbonne, it would be appropriate to say: Is not the Sorbonne Meorath parizim? that is: The Parisians are now robbers in my church. And this translation and application is true.
But the Lovenser I derive in Hebrew from the name Laban (Lauan), who was the father-in-law of the holy patriarch Jacob, a sly rogue and devourer even of his daughters, as the holy daughters Leah and Rachel themselves complain, Gen. 31, 14. f. This word does mean what album in Latin, but in this place a hypocrite, a whitewashed wall, as Paulns says, Apost. 23, 3. If I wanted to follow the Kabbalists here and read the letters in reverse order, Laban becomes the same as Nabal (Naual), that is, a Thor, a fool, an unrhymed man, a fool, a simpleton, a dolt. To be here again consorted with the perverse, I could with the best right call the Lovenser Nabalenfer, namely Thoren, Tölpel, Ein
folding brush etc. And that this name is entitled to them with full right, that confirms those 32 articles. For if they were not in an outstanding way and in the highest degree simpletons, fools and dolts, they could not even have dreamed of these articles, much less have put them forward with such impudence. Yes, at that time, no one would be so nonsensical as only the Nabalensians or Lovensians.
Shame, disgrace, blame, from which the Collensians have their name for me, who teach and conclude nothing but the honor of their scholasticism to the disgrace of God. You now have the reason why I call these sophists Parizers, Lovensers, Kollensers, whom I consider far too unworthy that they should live in such respectable cities, since even my pigs would not deign to have them with them in their sow's nest in their stable or to drag the trotters 1) with them into their belly.
1) Instead of siliquias we read siliquas.