Luther complains about the hostile attitude at the Dresden court against the Elector.
Manuscript in Aurifaber, vol. III, p.472; in Cod. chart. Goth. 402 and in Cod. Closs. Printed (incomplete) in Hummels Bibliothek, vol. I, p. 235 and in Strobel-Ranner, p. 353. More complete from the collection of Caspar Sagittarius at Jena in Schütze, vol. I, p. 375 and in De Wette, vol. V, p. 773.
Grace and peace in the Lord! Reverend Father in Christ! Although it seems that many things will certainly happen, I cannot write anything certain. But this is certain, that Satan is terribly angry with our prince and his whole kingdom, in which your Meissners are also, the most depraved of all the people who live there, of whom the exceedingly greedy, hopeful and above all Sodom poor Leipzig is the head. "They want to be damned, so happen what they want to have." The emperor has been completely turned away, and what he has hitherto kept hidden is now coming to light. Let us pray that Christ may live in us. Satan is thinking of a new evil against us. He arouses many counts and princes, and a dangerous uprising
ruhr is operated, and the Münster 1) spirit has now, after the peasants, seized the nobles. "God forbid and defend him, he truly means evil." But everything is against us and our prince and Christ. I believe that you know that Doctor Turk, the great son of the devil, will be chancellor at the court in Dresden, as they say, where the Mainzer, who was twice worse than the Turk, will rule in Meissen; now George and the Mainzer, even though they are dead, will rule in Dresden. "Help God our gracious lord, it is a bouquet to him." But we hope that God, through our prayer, will put them to shame in their wisdom, like Mezentius, 2) Amen. "I would not have meant that such desperately wicked people were in Meissen," who, although they are far richer than we are in goods and everything, nevertheless cannot allow us even the poor breath. This is satanic, but God, whom they ridicule, will ridicule them in his time. Fare well in the Lord, and, as you do, join your prayer with ours, that it may come before God, who brings justice to those who suffer injustice. Given at Wittenberg, Anno 1546, January 8.
Your Martin Luther.
No. 3288.
To the Elector Johann Friedrich, together with the other theologians.
On December 24, 1545, Bucer sent a long letter to the Landgrave Philip of Hesse from Regensburg, in which he requested that the princes be concerned about the abolition of the Edicts of Worms and Augsburg, about a universal reformation in Germany, and about the rejection of the Council. The Landgrave had sent this letter to the Elector, who demanded that the Wittenberg theologians express their concern, which they did in this document.
The original, in Cruciger's handwriting, signed by all the theologians themselves, is in the Weimar Archives, Reg. H, fol. 633, No. 203. Copy (written by Georg Major) in Cod. Dresdensis "des Regensb. Colloquii Schriften und Handlungen 1545.1546 . Printed in Corp. Ref., vol. VI, 7 ff.
1) It would like to be read probably (after the context) Monetarius (the coiner) instead of: Monasterianus.
2) Duke Henry of Brunswick.
The content of Buceri's writing is mainly these three points:
The first, that the princes and estates of this part work on the basis of the edicts of Worms and Augsburg.
The other is that they intend to have a universal reformation in Germany, even if they give way a little, and that not all churches should be conformed to ours.
The third, of the recusation of the Concilii, so to be opened at Trident. On these three articles is this our concern.
First of the third. If the opening of the Concilii follows or not, we consider that it would be useful to present a Christian recusation with good reasons and causes, and to give this to the light in Latin, German and French, so that it may be reported in a manly way why this Concilium is not only not to be considered for our judges, but also not a Christian Concilium, because the pope wants to govern it as a persecutor of public truth, to set judges in it, to ordain proceedings, to close 2c.
And although it is to be considered that they themselves are so wise at Rome that they are not serious about making a concilium, it is nevertheless good that the common man be reminded beforehand of some articles which are now often unashamedly condemned by the popes, such as forgiveness of sins by faith, right worship, gross and public abuses of the Mass, invocation of the dead 2c.
Where in such matters the Concilium will speak, as the Bull of Leonis and Louvain 2c. Article, it is public that it cannot be a Christian concilium, and that all Christians are obliged to reject such an ungodly concilium with true confession.
Of the first article, however, this is our concern. We would also like the edicts to be rescinded, but this should not be sought against His Majesty or the same potentates with oppression or force. And although the sovereigns and princes and estates of this part would like to dispute that sufficient cause has arisen for them to have the right to override some other princes, it is not our place to advise on such matters, except in the case of the necessary defension, and we cannot
how it is to be acted upon at the Diet other than by petition. Our order does not extend further than that the preachers, each in his profession, preach rightly, and that the superiors, each in his place, help to protect and promote the right preaching ministry, and maintain outward honest discipline. But to reach into foreign principalities and to wage war is not for us to advise.
From this follows from the other article, from the Universal Reformation, that we also know no other reformation to pretend, except that we admonish that all potentates in their territories establish pure Christian doctrine and the right use of the sacraments, and faithfully appoint the preachers' chairs and necessary offices, and put away abuses, according to our confession. But that some pretend that one should think of a new reformation, and give way much, this we do not understand differently, than that we should depart from our doctrine and confession, and mix both doctrines (Lahr), papal and others, into one. This would cause a new disruption and destruction of our churches. And perhaps some want to bring into this new reformation also many worldly things, such as the distribution of the monasteries and bishoprics 2c. With such a reformation, if one wants to expel the bishops, one will not move them to accept correct doctrine. Nor do we hope that separation will occur between princes or estates of this part, that one or more will undertake such a mixed reformation and force it into the world. But if this were to happen out of God's wrath, which God would mercifully prevent, then many and various new divisions would arise in the German lands, but we do not want to advise this, nor do we hope that anyone would have the desire to do so.
But that some say against it that one cannot change everything suddenly in the papal churches, to this our answer is: The doctrine should remain pure, although one should have patience with those who are slow in abolishing abuses and establishing better order, even if inequality remains in external unnecessary things. Every man of understanding can see for himself how dreadful a mistake it would be if each one were to invent a new doctrine of his own. Therefore, we are to pray to God
We ask you to keep us in the right doctrine, and we should not be foolish in teaching and reformation of any kind.
As the report also comes from the chamber court, this is entirely a secular matter and does not belong in our council.
E. C. F. G. subservient
Martinus Luther, D.
Johannes Bugenhagen, Pomer, D.
Caspar Creutziger, D.
Philip Melanthon.
No. 3289.