Part 1 - 1525-1537

This page is under construction and what you see and read is the first step or the beginning of a process to get the best responsive websites for mobile phones and devices, which until now (2024) has not been created yet with Lutheran writings and books.

The main reason to publication of step one (or version 0.1.0) is the search functionality that can be used to searching for words or phrases (to find where Luther was writing it and reference to it).

Part 1 - 1525-1537

Dr. Martin Luther's

Complete Writings,

published by

Dr. Joh. Georg Walch.

Sixteenth volume.

Reformation Writings.

Documente zur Reformationhistorie gehörige Documente.

New revised stereotype edition.

St. Louis, Mo.

CONCORDIA PUBLISHING HOUSE.

1900.

** Dr. Martin Luther's**

Reformation Writings.

First section.

Documente zur Reformationhistorie gehörige Documente.

Against the Papists.

(Continued.)

From the years 1525 to 1537.

Published anew on behalf of the Ministry of the German Lutheran Synod of Missouri, Ohio and other states.

St. Louis, Mo.

CONCORDIA PUBLISHING HOUSE

1900.

Foreword.

This sixteenth volume of the complete writings of Luther brings the continuation of the documents on the history of the Reformation from 1525 to 1537 in six chapters. The tenth deals with the peasant revolt and the death of Prince Frederick; the eleventh with the imperial congresses held in the years 1525 to 1529 at Augsburg, Speier, Esslingen, Regensburg and again at Speier; the twelfth with several alliances of papal princes against the confessors of the Protestant doctrine, and with the conventions of the Protestant princes and estates at Torgau, Rodach, Schleiz, Schwabach, Schmalkalden and Nuremberg; the thirteenth on the Imperial Diet in Augsburg in 1530 and the Confession handed down at the same, and also on Luther's stay in Coburg during the Diet; the fourteenth on the meetings of the Protestants in Schmalkalden and the so-called Schmalkaldic League, and also on the first religious peace concluded thereafter; the fifteenth on the negotiations held between the imperial and papal envoys on the one hand and the Protestant estates on the other.

because of a concilium to be appointed. It should also be mentioned here that three confessional writings of our church, namely the Augsburg Confession, its Apology and the Schmalkaldic Articles, have been printed in this volume in their entirety and revised according to J. T. Müller, "Die symbolischen Bücher" ("The Symbolic Books"), and that several of Luther's main writings, as "Von den Conciliis und Kirchen" ("On the Conciliates and Churches"), are found in this volume.

We have omitted the duplicates of the old edition, namely No. 802, which belongs to an earlier section, and is already included in the 15th volume, Col. 2291; No. 1074, because duplicate of No. 12 in the appendix of this volume, and appendix No. 16, because duplicate of No. 1103. As worthless, we have omitted what is offered to us in No. 826 of the old edition. This is a small collection of sentences and individual expressions, which Aurifaber claims to be an extract made by Spalatin from the first sheet of Luther's intended counter-script against the Mainz Rathschlag. For this, we have taken the whole scripture, as far as it exists, from the Erlangen Aus-.

3

[VI Foreword]{.underline}.

The following is a summary. Things torn apart are united, as, No. 999 is brought to No. 1073, No. 1013 to No. 1011. Several time determinations are partly supplemented, partly corrected, as at No.801. 804. 854(11.). 877. 953. 978. 1004. 1073. 1075. 1165 and 1185. A large number of writings are improved after the originals, e.g. No.773. 782. 890. 891. 894. 895. 897. 910. 911. 912. 922. 923. 942 and others. The letters written by Luther in Latin are newly translated from Latin, as are several other writings, as No. 902 and 904.

In the old edition, we often encounter Walch's distortions of meaning in print and other errors, some of which run through all previous editions. An outstanding example of this kind is found in No. 1247, § 135 (Col. 2706 f. of the old edition; likewise even in the second edition of the Erlangen edition, Vol. 25, p. 354): "One can well see that this Concilium at Nicaea neither conceived nor established anything new, but condemned the old faith against the new error of Arii through the holy Scriptures. Here, without changing the slightest thing, the correct sense could be established by transposing a few words, namely: "It can be seen that this Concilium neither conceived nor established anything new, but condemned the new error of Arii against the old faith by the holy Scriptures." Of other errors we give here only a selection. It is found in Walch,

Col. 26: set instead of estimate; 28" measure - never; 40 envy - children; 49 given - admit; 52 use - irritate; idiä. Waare - delusion; 53 divine - amicable; 93 weil-will; 98 Tödte - Töde; 142 du - da; 183 ihr Freunde - ihre Pfründen; 183 die alten Verliebten - Verlebten; 205 judge-rich; 336 mandate - month; 350 getheilt - geurtheilt; 398 undue - and due; 405 have - half; 408 rightly - rightly; 443 would be someone - who someone; 762 Barcelona - Bononia; 764 with - nit; 793 Chemnitzer - Zwickauer; 943 Speier-Steiermark; 944 grunzet - grenzet; 1053 Palmen - Psalmen; 1078 if.- wem; 1097 Stengler - Spengler; 1115 Freude - friends; 1123 Bösem - bosom; 1171 Nun - None 9. Hour; 1200 served - mean; 1273 heathens - saints; 1357 because - will; 1538 Uebermacht- superpowers; 1684 Schulhändel - Schuldhändel; 1706 still remained - nachblieben; 1737Lehren-Lehen; 1840 Stritten - cities; 1872 change - Verendung termination; 1888 Spanish - Speierische; 1892 try -disposition; 2090 entertainment -negotiation; 2119 a correctness - incorrectness; 2120 Christian-explain; 2156 honor - Churwürde; 2193 provociren - procuriren; 2222 unterbringen - umbringen; ibid. would - desolate; 2212 and 2237 betriegen - to war; 2275

1. For brevity, we leave the word "Columne" before the numbers and the colon after them, and put a dash (-) for "instead".

Foreword. VII

Eßdram - Heraklam; 2386 aus - without; 2436 unbetrüglich - betrüglich; 2764 zu antilogisiren - zerantilogisiren; 2829 Jenischen Boten - des Jonas (Jonensem) Boten. With this last error Walch has the excuse that also De Wette has the reading Jenensem. From this indication, it is easy to see that one must often get into quite an embarrassment when reading Walch's old edition. Of course, we have not been able to make everything smooth, but we have made every effort to smooth the way for the reader.

In this volume, as in the previous one, we have included a chronological index of Luther's documents, letters, and concerns.

May God also bless the course of this volume. We learn from the writings contained therein how wonderfully God has protected and preserved His Church, which teaches and confesses His holy, pure Word, against all the violence and attempts of the adversaries, however powerful they were and however evil they meant it. May he keep us in his truth until our blessed end, amen.

St. Louis, on Reformation Day 1900.

A. F. Hoppe.

Content

of the

The first part of the book is the sixteenth part of Luther's complete writings,

which contains the documents on the history of the Reformation from 1525 to 1537.

Against the Papists. (Continued.)

The tenth chapter. > > The peasants' revolt and the death of Prince Frederick. > > The first section. > > Von Münzers Unruhen zu Allstädt und Luthers Warnungen vor demselben.

Columne

760 Luther's report to Spalatin on what he had written about Muenzer to the Schösser zu Allstädt 1

761 Some questions submitted to Muenzer about faith. 1524 1

762 Luther's warning letter to the town council and the

Mühlhausen congregation. August 21, 15242

763 Luther's Letter to the Princes of Saxony on the Rebellious Spirit. July 1524 4

The second section of the tenth chapter.

From the peasants' indignation that broke out in 1525.

A. From the demands of the farmers.

764. 12 articles on the complaints and requests of the peasants. Before April 1525 16

B. How Prince Ludwig of the Palatinate consults Melanchthon about the demands of the peasants, and of Luther's and Melanchthon's writings in this matter.

765 Letter from Elector Ludwig of the Palatinate to Melanchthon, in which he asks him for his opinion on the Twelve Articles.

May 18 1525 22

766 Melanchthon's writing against the articles of the Bauerschaft. Late May or early June 1525 24

Columne

767 and 768. Luther's exhortation to peace on the twelve articles of the Bauerschaft in Swabia. In May 1525 45

769 Luther's writing "Wider die räuberischen und mörderischen Rotten der Bauern. Before mid-May 1525 71

770: Luther's letter about the hard booklet against the peasants. June or July 1525 77

771 Spalatin's Concerns of Old and New Fronts 99

C. How this outrage was sought to be settled by amicable settlement.

772 Treaty between the Confederation of Swabia and the peasants of Lake Constance and Algau, with Luther's preface and exhortation. April 22, 1525 102

The third section of the tenth chapter.

About the peasants' revolt in Thuringia, of which Münzer was the author.

773 Letter from Elector Frederick to Duke John. April 14, 1525 110

774 Letter from Elector Frederick to Duke John, the day before his blessed end, exhorting him to bring the matter home to God. May 4 1525 112

775 Letter from the Erfurt Council to Luther and Melanchthon concerning the riot. 10 May 1525 113

776. escort letter of the peasants for Albrecht, Count of Mansfeld. May 11, 1525 114

777 Münzer's letter to Count Albrecht zu Mansfeld. May 12, 1525 115

778 Luther's Epilogue to the Scripture: "Ein schrecklich Geschicht und Gericht" 2c 116

779 Münzer's letter to the peasants assembled at Frankenhausen and to the miners at Mansfeld. Before May 12, 1525 118

780. Münzer's letter to Count Ernst zu Mansfeld. May 12, 1525 120

X Contents of the sixteenth part of Luther's complete writings.

Columne

781. münzer's confession, when he was in the goodness and

was questioned in an embarrassing manner. May 16, 525 122

782 Münzer's letter to those at Mühlhausen, according to the verdict received. May 17, 1525 125

783 Three letters from Luther to D. Rühel, Münzern and concerning the rebellious peasants. First letter, May 4, 1525 126

Second letter, May 23, 1525 130

Third letter, May 30, 1525 131

784. two letters from Luther to Amsdorf about the agitated peasants. First letter, May 30, 1525 133

Second letter, June 12, 1525 135

Section Four of Chapter Ten.

Writings and news about the history of Thomas Münzer and the peasant revolt.

785. Letter from Hans Zeis, Schösser zu Allstädt, to Spalatin concerning examination of Münzer's teachings. July 20, 1524 136

786 The same report to Spalatin on the repression of Münzer and the citizens of Mühlhausen. February 22 and March 5, 1525 137

787: Hans Zei's letter to Spalatin about the peasants' revolt in Thuringia. May 7, 1525 140

788: The knight Rudolph von der Planitz and Hans von Weißenbach report to the councilors of Altenburg about the bloody outcome of the peasants' revolt in Thuringia. June 2, 1525 ... 140

789 New Newspaper about the revolting peasants back and forth. June 18, 1525 142

790. newspaper, how to deal with the agitated Peasants bypasses. July 12, 1525 143
791. beginning and end of the peasant war at Rothenburg an der Tauber. 1525 144

792 Aurifaber's Narrative of the Peasants' War 158

793 Luther's Preface to the Scripture: "Schreckliche History and Judgment of God on Thomas Muenzer." 159

794. Melanchthon's History of Thomas Muenzer.... 159

Section Five of Chapter Ten.

Of the Prince Frederick the Wise's blessed death during the Peasants' Revolt and of his burial.

795: Spalatin's consolation to the Elector at his end. May 5, 1525 174

796: Some questions posed to Luther and Melanchthon on how the Elector should be buried, together with their opinions on the same 177

797 Gabriel Zwilling's Concerns about the Burial of the Elector 178

798 Spalatin's account of how the corpse of the Elector was buried in Wittenberg on May 10 and 11, 1525 180

Luther's two sermons at the funeral of the Elector. St. Louis Edition, Vol. XII, 2032 ff.

Luther's letter of consolation to Duke John of Saxony on the death of his brother. St. Louis Edition, Vol. X, 2050.

The eleventh chapter.

Of the imperial congresses held in the years 1525 to 1529 at Augsburg, Speier, Esslingen, Regensburg and again at Speier.

The first section.

From the Imperial Diets of Augsburg, Speier and Esslingen. Columne

801st Farewell to the Diet of Augsburg. End 1525 184

802 Emperor Carl V's mandate to the Counts of Mansfeld. St. Louis edition, vol. XV, 2291.

803. names of the princes and bishops who in 1526 on At the Imperial Diet in Speier, 190

804 Presentation of the Imperial Governor and the Commissars to the Princes and Estates at the Imperial Diet at Speier. August 4, 1526 191

805 Response of the Imperial Cities to the First Part of the Lecture Concerning the Gospel at the Diet of Speier 194

806. articles of burdening in church, on compiled, presented and considered at the Imperial Diet at Speier in 1526 196

807 An Article Concerning the Free, Christian and Impartial Concilium 207

808th article of what is except for a free, Christian and impartial concilium is to be abolished 207

809. farewell of the Diet of Speier, the August 27, 1526 208

810 Aurifaber's report from this Imperial Diet 223

811 News of the Battle of the Turks on August 29. Written the 22nd of September 1526 223

812 Carl V's letter to the princes of the German Empire, in which he blames King Francis of France for the downfall of the German Empire. to the situation in Hungary. November 29, 1526 224

813 Farewell to the Diet of Esslingen, December 21, 1526 231

Chapter eleven, section two.

Of the imperial congresses held at Regensburg in 1527 and again at Speier in 1529.

814. farewell of the Diet of Regensburg, May 28, 1527 236

815 Emperor Carl V's power of attorney for his commissioners delegated at the Diet of Speier. August 1, 1528 248

816th Imperial Diet Proposition at Speier. 1529 250

817: Concerns of the Electors, Princes and others delegated to the Grand Committee about the above Imperial Proposition. Before April 10, 1529 254

818. farewell of the Imperial Diet at Speier. The April 22 1529 258

819 Luther's and Melanchthon's concern about Sperer's farewell, drawn up on the prince's orders 283

Contents of the sixteenth part of Luther's complete writings. XI

Columne

820 Jnstrumentum Appellationis, objected to by the protesting Estates at the Imperial Diet at Speier. April 25, 1529 286

821 Some new draft articles of composition not found in the Instrumentum Appellationis 332

822: Letter from Elector John of Saxony announcing the protestation in his lands. May 9, 1529 333

823 Emperor Carl V's letter of warning to the imperial estates, which refused to accept the imperial treaty at Speier. July 12, 1529 336

The twelfth chapter.

The first part of the book is a description of some of the covenants made by papal princes against the confessors of the Protestant doctrine, as well as of the conventions of the Protestant princes and estates at Torgau, Rodach, Schleiz, Schwabach, Schmalkalden, and Nuremberg.

The first section.

About the Mainzian Council and the so-called Pack Alliance.

824: Aurifaber's Report on the Mainz Council Battle against the Adherents of the Lutheran Doctrine. 1526 338

Luther's account of this in a letter to Spalatin. St. Louis edition, vol. XV, appendix, no. 128.

826. Luther's intended rebuttal against the Mainz City Council. March 1526 339

827 Luther's concerns about what the Elector of Saxony should do to the Catholic bishops. 1526 or later 362

828 King Ferdinand's Mandate against the Lutherans. Ofen, August 20, 1527 363

829 The formula of the alleged alliance communicated by Otto von Pack to Landgrave Philip of Hesse, dated Breslau, 15 May 1527 373

830 Articles which the parties interested in Pack's alliance are said to have approved, sworn to, pledged and agreed to 379

831: Letter from Landgrave Philip of Hesse to Duke George of Saxony, to which he enclosed a copy of the alleged alliance. May 17, 1528 380

832: Duke George's answer to this. May 21, 1528 382

833 The landgrave's manifesto, in which he justifies himself because of the armor he has taken. May 22, 1528 384

834 Luther's, Melanchthon's and Bugenhagen's concerns about Pack's alliance. Between May 6 and 12, 1528 387

835 Excuse of the Elector of Mainz that the alleged alliance was a mere fabrication. May 27, 1528 389

Columne

836: The Elector Joachim's responsibility against Hesse and Saxony for the supposed alliance. May 25, 1828.

a. The Elector Joachim's letter to the > > Landgraves 395 > > b. The Elector Joachim's letter to the Electors of Saxony 397

837: Apology of the Bishop of Würzburg for the alleged and fictitious Bünoniss. May 28, 1528 398

838 The Archbishop of Salzburg's apology. June 3 1528 410

839 King Ferdinand's Apology. June 1 1528 412

840. the dukes of Bavaria, Wilhelm and Ludwig, apology. June 5, 1528 416

This includes:

The Dukes of Bavaria, Wilhelm and Ludwig, letter to the Imperial > Regiment. May 28 1528 417 > > Letter from the Landgrave of Hesse to the > > He^oge to Bavaria. May 28, 1528 418 > > Duke Wilhelm of Bavaria's answer to this. June 3, 1528 419

841: The responsibility of Duke George of Saxony against information that Luther had given about the alliance. December 19, 1528 422

This includes:

Luther's letter to Wenceslaus Link. June 14, 1528 424 > > Duke George's letter to Luther. October 28, 1528 425 > > Luther's Answer to Duke George. October 31, 1528 426

842 Letter from Otto von Pack to Luther. Jan. 23, 1529 433

The second section of the twelfth chapter.

Of the conventions of the Protestant princes and estates at Torgau, Rodach, Schleiz, Schwabach, Schmalkalden and Nuremberg.

1. from the convent at Torgau.
2. apology from the mayor and council of the city of Nuremberg, why they cannot for the time being engage in a decisive action because of the intended alliance for the protection of religion. 15 Feb. 1526 ... 434
3. first alliance between the Elector John of Saxony and the Landgrave Philip of Hesse, established at Torgau the May 2 1526 439
4. repetition and extension of this alliance at Magdeburg. June 12, 1526 443
5. Admission of the city of Magdeburg to this alliance. June 14, 1526 444

847 Execution of Magdeburg's admission to this alliance with the Reversal of the House of Magdeburg. June 25, 1526 445

XIIContents of the Sixteenth Part of Luther's Complete Writings.

Columne

848: Margrave Albrecht of Brandenburg, Duke of Prussia, special alliance with Elector John of Saxony. Sept. 29.

1526....... 448

2. from the Protestant estates' delegation to Emperor Carl V and the convention held at Rodach.

849 Obligation of the envoys to be sent to Emperor Carl V by the protesting Electors and Estates. May 26, 1529 452

851 Instruction on what the envoys of the Elector, the princes and the cities should advertise to the Roman imperial and Hispanic royal majesty. May 27, 1529. 453

851 The Protesting Princes, Princes, and Estates' Subsidiary Instruction for their Appeals to the Emperor Carl V to send envoys. May 1529 467

852. power of attorney for the envoys sent to Emperor Carl V by the protesting Electors, Princes and Estates. May 1529... 471
853. draft of the oral presentation at the imperial audience 472
854. Three letters of credence given to the envoys to some imperial ministers'. 27 May 1529....... 476
855. instrument erected because of the exoneration of the legation for one of the envoys, Alexius Frauentraut. Oct. 7, 1529 480

856 Emperor Carl V's farewell to the envoys sent to him. Piacenza, 12 Oct. 1529 482

857. instrument on the insinuation of the Speier appeal to the emperor. 13 Oct. 1529 486

858 Report of the envoy Michael von Kaden to the Nuremberg City Council concerning the announced imperial arrest. Oct. 13, 1529 490

859: The Protesting Princes, Princes and Estates Appeal before Notary and Witnesses from the Emperor's Departure from a Free Christian Concilium. 14 Oct. 1529 492

860 Two petitions of the envoys to the emperor for the release of their arrest. Before and at October 21 1529 493

861 The answer given by the Count of Nasfau and Alexander Sweat to the envoys to the promotorial letters. Oct. 30, 1529 496

862: The Margravial Chancellor of Brandenburg, Georg Vogler, writing in which it is explained how great injustice had been done to the Protestant envoys by the imperial arrest 499.

863 The written account drawn up by the envoys of the whole plot of their legation 507

864 Luther's concern for himself and his colleagues about whether those who dissent on the doctrine of the Lord's Supper should be included in the covenant (end of May 1529) 518

865 List of those who were present at the Rodach Convention 522

866. confederation nucleus, erected by some Protestant estates at Rodach (den June 7) 1529 522
867. about the convention at Schleiz and the correspondence between Chursachsen and Hessen, as well as about the other conventions held at Schwabach, Schmalkalden and Nuremberg.

Conventions. Columne

867 Letter from Landgrave Philip of Hesse to the Elector of Saxony, in which he expresses his impatience that the Elector wants to speak out against the Confederation for the sake of the article on the Lord's Supper. July 18, 1529 534

868: Prince John's answer to the Landgrave, in which he insists on a personal meeting before the Schwabach onvention. July 26, 1529 538

869: The Landgrave's replica to the Elector. Aug. 1, 1529 541

870 The Elector's answer to this. Aug. 9. 1529 544

871: Letter from the Landgrave of Hesse to the Elector in his own hand, asking what the Elector should provide him with. Sept. 14, 1529 545

872: The Elector's answer to this. Sept. 23. 1529 547

873: The instructions issued by Elector John of Saxony and Margrave George of Brandenburg at Schleiz for their envoys to the convention scheduled for October 16, 1529 in Schwabach 548.

874 The seventeen so-called Schwabach Articles, presented and adopted at the second Schwabach Convention, October 16, 1529 564

875 Instruction of the Hessian envoy, Siegmund von Boyneburg, on what he should present to the Elector of Saxony, with appendix. Oct. 29, 1529 569

876 Luther's writing of the counter-defense to the Elector of Saxony. St. Louis Edition, Vol. X, 552.

877: The decision taken at the Convention of Schmalkalden on 4. Dec. 1529 made farewell 573

878 Chursachen's and the Margrave of Brandenburg's answer, which they have given to the cities of Strasbourg and Ulm 575

879. list of persons who were present at the convent to Nuremberg were 577

880 The city of Reutlingen sends a letter to the city of Nuremberg in which it declares its support for the 17 Schwabach Articles. Jan. 3, 1530 577

881 Letter from the City of Heilbronn to the Convent of Nuremberg. Jan. 5, 1530 578

882. instruction for D. Christian Bayer, of Saxony, Brunswick and Anhalt, to the Nuremberg Convention 579

883: Instructions for a new legation to the emperor and his brother, King Ferdinand. 583

884 Derer von Nürnberg concerns why it would be more useful to discontinue these legations 605

885 Draft of a letter proposed by the Margrave of Brandenburg to be sent to the Emperor instead of the legation. 607

886: The protesting estates leave the action at Nuremberg. Jan. 12, 1530 610

Contents of the sixteenth part of Luther's complete writings. XIII

The thirteenth chapter.

About the Imperial Diet in Augsburg in 1530 and the Confession handed down at the same, also about Luther's stay in Coburg during the Diet.

The first section.

What was negotiated between Emperor Carl V and Pope Clement VII at Bologna, and how the former called for an Imperial Diet in Augsburg in 1530 and was crowned Emperor by the Pope soon after.

has been. Columne

887 Speech by the Imperial Grand Chancellor Mercurinus Gattinara, delivered in the presence of the Emperor at the meeting of the Pope and the Cardinals, in which he requests the Pope to declare a concilium in the name of the Emperor. End of February or beginning of March 1530 612

888 Pope Clement's answer, in which he seeks to reject the announcement of a concilium 617

889 Emperor Carl V's rejoinder that a concilium is highly necessary. 620

890: Emperor Carl V's invitation to the Reich's days to Augsburg. Jan. 21, 1530 622

891 Letter from Elector John to the Emperor, in which he promises to appear in person at the Imperial Diet. March 23, 1530 628

892 The oath that Carl V took to Pope Clement VII. performed before the coronation 629

833 Bull of Pope Clement VII, concerning the coronation of Carl V and the imperial insignia given to him. March 1, 1530 629

The second section of the thirteenth chapter.

Of the preparations for this Reichstag.

From the deliberation of the protesting estates as to whether or not to appear at this Imperial Diet.

894 Chancellor Brück's concerns about the personal visit of the Elector at this Imperial Diet, also with regard to the arrangements to be made in the event of burdensome cases and the procurement of money. About March 12, 1530 632

895 Letter from Landgrave Philip of Hesse to Chursachsen as to why it was questionable to attend the Diet in person. March 20, 1530 634

896 Luther's letter to the Elector of Saxony, in which he resisted all violent resistance. March 6, 1530, St. Louis edition, vol. X, 532 ff.

B. What the Elector of Saxony has decreed for the provisional drafting of a Protestant confession of faith. Columne

897: Electoral order to Luther, Jonas, Pomeranus and Melanchthon to draw up a list of the disputed articles in the doctrine and ceremonies. March 14, 1530 635

898. Luther's letter to Jonas, who was at the Visitation was. March 14, 1530 637

899 The so-called Torgau Articles on Disputed Doctrines and Ceremonies, drawn up after the above Electoral Order, which became the basis for the second part of the Augsburg Confession. Between March 14 and 20, 1530 638

900 Wimpina, Mensing, Redörfer and Elgersma's Brief and Christian Instruction against the Confession of D. M. Luther. M. Luther, newly presented at the present Diet of Augsburg and written in 17 articles. 1530 638

901 Luther's response to the cries of several Papists about the 17 articles 648

902 Melanchthon's letter to Luther, in which he informs him that he is working on the production of the Augsburg Confession. May 4, 1530 650

903 An extract from the copy of the Confession that Spalatin wrote in his own hand at Augsburg. 653

904 Melanchthon's letter to Luther, sending him the Confession for revision. May 11, 1530 654

905 The Elector John writes to Luther that he should express his reservations about the Confession revised by Melanchthon. May 11 1530 656

906 Luther's reply to the Elector on account of

of the Confession. May 15, 1530 657

C. What the Elector of Saxony did for godly arrangements and decrees before his departure for Augsburg, and of the start of the journey itself.

907 Letter of safe conduct from the city of Augsburg to the Elector. April 30, 1530 658

908: List of the princely persons, counts, lords, noble and learned councillors and others whom the Elector took with him to Augsburg. 659

909 Letter from Duke Ernst of Lüneburg to the Elector, in which he offers to attend the Imperial Diet with him as a servant. March 20, 1530 660

910. letter from Prince Wolf von Anhalt to the same content. March 18, 1530 661

911: Rescript of the Elector of Saxony to some of the noblemen accompanying him in the countryside on how they should dress and equip themselves. March 14, 1530 661

912 Common Announcement of the Elector at his Court in Torgau 662

913 Luther's letter to Hausmann, in which he informs him of the journey to Coburg. April 2 1530 664

XIV Contents of the sixteenth part of Luther's complete writings.

Columne

914 Luther's letter to Cordatus advising him not to go to the Diet. April 2, 1530 665

915 Letter from the Emperor to the Elector of Saxony to speed up his journey to Augsburg. April 8, 1530 666

916 Luther's letter to Hausmann from Coburg. April 18 1530 667

917 Luther's letter to Wenceslaus Link that he had orders from the Elector to stay in Coburg. April 22 1530 669

D. Verathschlagungen der evangelischen Stände, was zu thun zu, wenn der Kaiser die Predigten und das Fleischessen verbieten, aber das Halten des Fronleichnamsfestes gebieten sollte.

918 Three concerns of the Wittenberg theologians about the cessation of sermons 670

919 The Elector's letter to Luther, in which he demands his expert opinion on this matter 676.

920 Luther's Answer to the Elector 676

921 Concerns of Chancellor Brück that since preaching is not to be refrained from. (May 10 or 11, 1530.) 676

922 Melanchthon's concerns about omission of meat eating 679

923 Concerns of the Saxon theologians as to whether the Elector of Saxony and other protesting estates can participate in the Corpus Christi procession. On the evening of June 15, 1530 680

E. Two petitions of the Estates to the Emperor and his answer.

924 Petition of the Estates to the Emperor to come to Augsburg soon 681

925: Petition of the Estates to the Emperor to raise the rank of

of the princes at his entry to determine ... 682

926: Emperor's declaration sent to Augsburg concerning the collection 684

The third section of the thirteenth chapter.

About the Emperor's rather long stay in Insbruck and the real cause of it.

927 Melanchthon's letter to Luther, in which he reports that the emperor will hardly come to Augsburg before Pentecost. May 22, 1530 688

928 Letter from Elector John to Luther from Augsburg. May 4, 1530 690

929. Luther's response to the preceding Letter. May 20, 1530 690

930: Instruction of the Emperor, with which the Counts of Nassau and Neuenar have been sent to Augsburg to the Elector John, in which he expresses the wish that either the Elector or his son should come to him. 2c. May 24, 1530 695

931: The Elector's negative reply. May 31, 1530 . 698

Columne

932: The Elector's letter to Luther about this. June 1 1530 707

933 Luther's letter to Jakob Probst that there is good hope for the emperor 707

934 Luther's letter to Melanchthon that there was talk that the Diet would not take place; the papists tried to prevent the emperor from traveling to Augsburg 709

The fourth section of the thirteenth chapter.

The Emperor's entry into Augsburg and what happened afterwards during the sermons and the Corpus Christi procession.

935 The old and first report of the Imperial Diet at Augsburg in 1530, from the arrival of the Emperor to the handing over of the Augsburg Confession. Dated June 22, 1530 708

936 The answer given by Count Palatine Frederick on behalf of the Emperor to the speech delivered by the Archbishop of Mainz on behalf of the Estates 730

937. another description of the imperial entry into Augsburg 732.

938 Melanchthon's letter to Luther, in which he reports that the emperor has forbidden all preaching until further notice. About the 18th or June 19 1530 734

939: Tale of the emperor's grace that Protestants should stop preaching and participate in the Corpus Christi celebration. June 18 1530 735

940: Margrave George of Brandenburg explains to the Emperor why the Protestant princes cannot take part in the Corpus Christi procession, nor can they abolish the sermons 738.

941 Speech of Margrave George to the Emperor on his own behalf 741

942: The Protestant princes reply to the emperor that they cannot stop preaching. June 17, 1530 742

943 Two concerns regarding the requested omission of the sermons.

I. Whether preaching may be stopped? (Concept to No. 918, III.) About > June 16, 1530 748 > > II. Melanchthon's concern that the could stop preaching. June 18, > 1530 749

944. the prohibition to preach proclaimed by the Herald. June 18, 1530 749
945. Luther's letter to M. Johann Agricola. June 30, 1530 750

946 Letter from Elector John to Luther about the abolition of sermons and other matters. June 25, 1530 752

947 The Articles or the Brief Concept of the Protestant and the Opposite Doctrine, which the Emperor demanded of Melanchthon and which Melanchthon handed over to the imperial secretary Valdesius 754

948. report of a gift offered to the emperor and of the plot of Valdesius with Melanchthon 768.

Contents of the sixteenth part of Luther's complete writings. XV

The fifth section of the thirteenth chapter. > > From the opening of the Imperial Diet and the handing over of the > Augsburg Confession.

Column

949: Papal Nuncio Pimpinellus' speech to the Emperor and the Estates. June 20, 1530. 770

950. Narrative of the previously held mass and the subsequent opening of the Imperial Diet 788.

951 Lecture of Count Palatine Frederick in the name and presence of the Emperor to the Estates of the Empire. June 20, 1530 789

952: Concerns of some scholars for a papist prince that it was necessary to first address the issue of religion at the Imperial Diet 799

953 Speech of the Papal Legate Campegius to the imperial estates. June 24, 1530 801

954. of the Elector of Mainz on behalf of the Estates from this speech given answer 813 955. The Elector John report to Luther about the approval of the reading of the Confession 814.

956 Luther's answer to the Elector, in which he testifies to his great joy about it. July 9 1530 814

957 Letter from Justus Jonas to Luther. June 25, 1530 816

958 Luther's Reply to Jonas. June 30, 1530... 820

959. Excerpt from a manuscript by Brück, which has the title: Handlung der Religionssache zu Augsburg 1530 822
960. The Augsburg Confession. 1530. (Read June 25, 1530.) 831
961. the emperor's order to the protesting estates. gracious answer 875

962 Spalatin's Narrative of the Reading of the Augsburg Confession Together with a List of the Most Important Points of the Confession 875

The sixth section of the thirteenth chapter.

How the Augsburg Confession was handed over to some papist theologians > for examination and was immediately refuted by them, but Melanchthon > wrote the so-called Apology. > > A. What unequal judgments about the read confession have fallen among > the Catholic estates, and what treacheries have been made on both > sides.

963 Spalatin's brief account of it 878

964 Luther's letter to Hausmann on the reading and signing of the Confession. July 6, 1530 881

965 A letter from D. Jonas to Luther. About the June 27 1530 883

966 Melanchthon's letter to Luther about the attacks of the opposing party after the handover of the Confession. July 8, 1530 886

Column

967 Directory of the papal theologians who were present at the Imperial Diet in Augsburg 887

968 Spalatin's report on how the emperor had asked the Protestants whether they wanted to leave it with the articles handed over or whether they were willing to hand over several more. 888

969 Jonas, Joh. Rurk, Erhard Schnepf and Heinrich Bock write to their masters, in which they advise the princes to consult with their scholars about which things can be conceded. June 28, 1530 888

970: Luther's Answer to the Saxons on the Question: Whether and to What Extent the Elector can Subject the Emperor's Religious Matters to His Judgment 890.

971 Letter from Elector John to Luther to Coburg. July 15, 1530 890

972 Causes indicated to the theologians why it would not be advisable to hand over more articles 891

973 The protesting Estates declare that they do not want to hand over more articles, but leave it at the Confession. July 10 1530 892

B. What letters Luther exchanged around this time with Melanchthon, who almost wanted to lose his courage, and others.

974 Luther's comfort letter to Melanchthon. June 27, 1530 894

975 Melanchthon's letter to Luther. June 26, 1530 896

976 Melanchthon's letter to Camerarius. June 26 1530 897

977 Melanchthon's letter to Luther. June 27 898

978 Luther's letter of consolation to Melanchthon. July 31 1530 899

979 Melanchthon's letter to Luther. June 27, 1530 900

980. Luther's letter to Melanchthon. June 29, 1530 901

981 Luther's letter to Melanchthon. June 30, 1530 905

982 Luther's letter to Spalatin. June 30, 1530 908

983 Luther's letter to Brenz. June 30, 1530 910

984 Luther's letter to Melanchthon. July 3 1530 913

985 Luther's letter to Melanchthon. July 5, 1530 914

986 Luther's letter to Cordatus. July 6, 1530 914

987 Luther's letter to Cardinal Albrecht, Archbishop of Mainz, with an interpretation of the second Psalm. July 6, 1530 916

988 Luther's letter to Melanchthon. July 19, 1530 924

989 Luther's letter to Link. July 13, 1530 926

990 Luther's letter to D. Rühel. July 13, 1530 926

991 Luther's letter to Jonas. July 9, 1530 927

992. Luther's letter to Jonas. July 13, 1530.... 929

993 Luther's letter to Melanchthon. July 13 1530 931

XVI Contents of the sixteenth part of Luther's complete writings.

C. How the Elector of Saxony was denied the imperial feud out of hatred for the Lutheran religion. Columne

994 The Emperor notifies the Elector of Saxony that he has reservations about granting him the fiefs. July 16, 1530 932

995: The Elector of Saxony's answer to this. July 21 1530 934

996 Letter from the Elector of Saxony to Nicolaus von Ende, Amtmann in Georgenthal, concerning this matter. July 28, 1530 943

D. How the papists, before they had finished refuting the Augsburg Confession, handed over various writings against Luther and his followers to the emperor.

997 List of the writings that some Papist doctors at Augsburg have handed over to the Emperor 944

998 Melanchthon's letter to Luther, with which he sends him this directory. July 15, 1530 944

999 Luther's reply to the previous 945

Luther's "Admonition to the Clergy, Assembled at the Imperial Diet in Augsburg". Issued in early June 1530.... 945

1001. Melanchthon's letter to Luther, in which he commemorates this admonition. July 30, 1530 992

E. What misgivings the Protestants had about the Mass and the traditions, and what Melanchthon did with Luther for the sake of the traditions.

1002 Concerns of Joh. Brenz as to whether the private mass could not be restored because of the Eucharist 993

1003 Melanchthon's Verdict on the Mass. July 1530 995

1004 Melanchthon's concern from the private mass for Margrave George of Brandenburg that it was not permissible. 14 Sept. 1531 1002

1005. Luther's two concerns sent from Coburg by the Mass.

a. The first concern. July 1530 1004 > > b. The second concern. July 27, 1530 ... 1006

1006. the reasons why the mass should not be Melanchthon handed it over to the Elector John on Sept. 7, 1530 1007

1007 Two treatises on the liturgy 1009

1008 Melanchthon's letter to Luther about Questions from the Traditions. July 14, 1530 1010

1009. Luther's response to this. July 21, 1530 ... 1013
1010. Melanchthon's renewed inquiry to Luther about human statutes. July 27, 1530 1018 1011 Luther's reply to this. August 3, 1530 1019 1012. Luther's letter to elanchthon. Aug. 4. .1530 1022

1013 Postscript to a letter from Luther to Melanchthon 1021

F. Of the Papal Confutation of the Augsburg Confession, which was read out on August 3, but the copy of which was cut off from the Protestants. Columne

1014 Confutatio or Refutation of the Articles of the Augsburg Confession, posed by the papist theologians; read to the

August 3 1530 1026

1015. some pieces of the confutation caught under the reading 1063.

1016 Contents of the Confutation as printed by Cochläus 1069

1017 Melanchthon's letter to Camerarius about the confutation before it was read 1073

1018 Melanchthon's News about the Confutation before its Reading, and Conjectures about the Papists' Plots 1074

The Emperor's speech to the protesting estates before the reading of the Confutation, delivered by Count Palatine Frederick. August 3, 1530 1075

1020 The Emperor's Notice to the Protesting Estates after the reading of the Confutation 1076

1021 The protesting Estates' lecture by Chancellor Brück, in which they request a copy of the Confutation 1076

1022.the emperor's answer to it 1077

1023. Spalatin's message about this 1078

1024 Melanchthon's letter to Luther. Aug. 6, 1530 1079

1025 Melanchthon's letter to Luther. 8 Aug. 1530 1080

1026 Melanchthon's letter (to Luther ?). Aug. 6, 1530 1081

1027 Luther's letter to Melanchthon. Aug. 15, 1530 1082

1028 Luther's letter to his wife. August 14, 1530 1084

G. From the Apology of the Augsburg Confession.

1029. the first still imperfect apology. First draft. Sept. 22, 1530 1084

1030 The other and more complete Apology. Mid-April 1531 1118

Section Seven of Chapter Thirteen.

Of the further committee ordered for the amicable settlement of the religious disputes, and of the Landgrave Philip's deductions from the Imperial Diet.

1031 List of persons who belonged to the other committee 1348

1032 Speech of the Elector of Brandenburg on behalf of the Committee to the Protestant Estates. August 7, 1530 1348

1033 Response to the lecture given by Churbrandenburg to the Protestant Estates on August 9, 1530 1349

1034 The further committee's reply, August 11, 1530 1352

Contents of the sixteenth part of Luther's complete writings. XVII

Columne

1035 The Response of the Protestant Estates to the Counter-Reply 1355,

1036 Letter left behind by Landgrave Philip to the Elector of Saxony, in which he states the reasons for his departure. Aug. 6, 1530 1366

1037 Response of the protesting estates to the emperor's inquiry about the landgrave's departure, and about the gate guard ordered by the emperor for this reason 1366

1038 Spalatin's news about a dispute between Bishop Stadion of Augsburg on the one hand and Elector Joachim of Brandenburg and the Bishop of Salzburg on the other. Also about the Landgrave's departure in 1367.

Section Eight of Chapter Thirteen.

Of the committee of the fourteen, which was disorganized with the emperor's approval, and its actions.

A. From the first longer conversation from August 16 to 21, 1530.

1039 D. Eck's Concerns about the Articles of the Augsburg Confession 1368

1040 Melanchthon's and the other theologians' concerns. Aug. 15, 1530 1373

1041 List of persons appointed by both sides to the Select Committee of the Fourteen. 1376

1042 Spalatin's recorded proto, who attended this act as notary public.

coll about the first session of the committee. .. 1377

1043 Spalatin's message about what was discussed at the first meeting 1378

1044, Declaration of the Protestants in which articles they had united. Aug. 18.

1530 1383

1045. proposal, which the Protestants made at the request of the papists because of some external

ceremonies done 1385

1046. the so-called indiscriminate, intangible, Christian means proposed by the papist side and handed over on August 19 1385.

1047 The Protestants thereupon the 20th of August brought in an unconditional and inapplicable answer to the means proposed yesterday 1389

1048 The papists' request to the Protestants about their proposed means.

to explain more clearly in some points 1394

1049th Declaration of the Evangelicals. 1395

1050: The Papal Part's Further Complaints 1395

1051 The Lutheran Part's Answer to this 1396

1052 The Protestants' Written Opinion on the Use of the Lord's Supper

under One Figure. August 21, 1530 . 1396

1053. Other attempt by the papists at the Lord's Supper. Aug. 21, 1530 1397

Columne

1054 Melanchthon's first essay on the means of composition, in which it is stated that the Protestants can go no further. 1397

1055 Melanchthon's other essay on the fourteen articles left uncompared in the committee. Approximately Sept. 20, 1530 1399

Luther's letter to Lazarus Spengler, in which he mentions the Landgrave's departure. August 24 1530 1400

1057 Melanchthon's letter to Luther, in which he reports what has happened so far in the actions of the committee. August 22 1530 1401

1058. Luther's response to this. August 26, 1530 1402

1059 Luther's letter to Justus Jonas. August 26 1530 1405

1060 Luther's letter to Spalatin.... August 26, 1530 1406

1061 Luther's concerns about some disputed articles. End of August 1530 1407

1062 Luther's Letter to the Elector John. August 26, 1530 1414

B. Of the report made to the Emperor by the Roman magistrates on this action on the following day, August 22, 1530, and what has been recalled against it by the opposing party.

1063 Report of the papists of the amicable action between their and the protesting estates committee 1418

1064. recollection and r port on the preceding Papist Relation, as this one was

the committee of protesters is corrigirt 1431

C. From the conversation that was held in the geengerten Committee of Six from August 24 to the end of the month by both parties.

1065 Presentation of the Papal Part at the General Assembly 1434

1066 The Protestants' Oral Declaration at the Papists' Request 1437

1067 The Papists' Other Cunning Talk 1445

1068. the evangelicals preliminary oral response thereto 1446

1069 Lutheran Part's Final Answer in the Committee of Six. August 28 1530 handed over. 1447

1070 Melanchthon's letter to Luther. Aug. 25. 1530 1451

1071 Melanchthon's letter to Luther. 26 Aug. 1530 1452

1072 Melanchthon's Letter to Luther. Aug. 29, 1530 1453

1073 Luther's letter to Melanchthon. July 27, 1530 1454

1074 Luther's letter to Melanchthon. September 15, 1530. annex, no. 12 1455

1075: Luther's letter to Melanchthon. Aug. 28.

1076: Luther's letter to Spalatin. 28 Aug. 1530 1457

XVIII Contents of the sixteenth part of Luther's complete writings.

D. Of Duke Henry of Brunswick's dealings with the Protestant estates over the

Religion. Columne

1077 Duke Henry of Brunswick's lecture to the Lutherans in 1458

1078. the Lutheran answer to it 1460

E. On the dissatisfaction of the Nuremberg Council with the religious negotiations so far, in which he does not speak well of Melanchthon in particular.

1079 Nuremberg's concerns about the Protestants' answer (No. 1047), in which they complain that too much has been granted to the opposing party 1462

1080 Osiander's defense against the articles presented by the Popes 1469

1081 Luther's letter to Lazarus Spengler. Aug. 28, 1530. 1478

1082 Luther's letter to Jonas. 20 Sept. 1530 1479

1083: Hieronymus Baumgärtner's letter to Lazarus Spengler. 13 Sept. 1530 1482

1084 Melanchthon's letter to Luther. Sept. 1. 1530 1484

Chapter thirteen, section nine.

Of the Emperor's action with the Protestant estates and further attempt at a settlement by various deputies sent to them.

A. How the emperor personally summoned all princes, princes and estates on Sept. 7, 1530, and what happened there.

1085' Lecture to the Protestants by Count Palatine Frederick, in the presence of the Emperor. September 7, 1530' 1484

1086 Response of the Protesting Estates. September 7, 1530 1486

1087 Imperial replica by Georg von Truchsess. Sept. 7, 1530 1487

1088 Protestant response by chancellor Brück to the Emperor. Sept. 9, 1530 1489

B. Of Melanchthon's correspondence with a friend of the Chancellor of the Bishop of Liège.

1089. Two letters from a certain friend of the Chancellor of the Bishop of Liège to Melanchthon. Sept. 4 and 5, 1530 1493

1090th Article, which Melanchthon sent to the above friend of the Chancellor of Liège. Sept. 5, 1530 1497

1091. thirteen other articles about which it is not possible to compare with the antithesis 1499

C. Duke Henry of Brunswick's conversation with the Elector Prince of > Saxony, John Frederick, and Chancellor Brück concerning the monastery > estates. Columne

1092: Request of Duke Heinrich zu Braunschweig to the Churprinzen Johann Friedrich and the Chancellor Brück concerning the monastery properties. 1501

1093 Chursächsisches Erbieten gegen Herzog Heinrich zu Braunschweig wegen der erledigen Klöster. Sept. 11, 1530 1501

1094: Duke Heinrich of Brunswick's counter-notification to Chancellor Brück after the departure of the Churprinzen in 1502.

D. From the Chancellor of Baden, Hieronymus Vehus, conversation with D. Brück and Melanchthon.

Sept. 10, 1530.

1095th lecture of the chancellor of Baden against Brück and Melanchthon 1503

1096 Brück's and Melanchthon's answer from it 1504

1097: The Baden Chancellor's counter-answer 1507

1098 Brück's and Melanchthon's distant conception 1508

E. Of the new treaty means brought forward by Baron von Truchsess and D. Vehus, the new means of contracting.

1099. new means of settlement proposed by Herr von Truchsess. Sept. 10, 1530 1509
1100. Luther's comments on the means of settlement proposed by Truchsess and Vehus. Mid-September 1530 1512

1101: The Margravial Brandenburg Councillors and Theologians Six Articles against the Proposal of the Lord of Truchsess. About the 14 Sept. 1530. 1512

1102 Melanchthon's letter to Luther. 8 Sept. 1530 1513

1103 Luther's reply to Melanchthon. Sept. 11, 1530 1514

1104 Spalatin's insistence that the Elector should not become involved in any further religious proceedings. Shall. 14 Sept. 1530 1516

1105: All Protestant theologians discuss the means proposed by Truchsess and Vehus. Sept. 17, 1530 1518

1106 The fourteen articles handed over by the Protestants, in which they want to prove it den. 21 Sept. 1530 1522

1107 Luther's letter to Hausmann about the fruitless negotiations at Augsburg and the Elector's departure. Sept. 23, 1530 1522

F. How Melanchthon was again made suspicious and hated by the Nurembergers because of the new means of comparison.

1108: Hieronymus Baumgärtner's second letter to Lazarus Spengler. 15 Sept. 1530 1523

1109 Luther's letter to Wenceslaus Link, in which he absolves Melanchthon of the accusation that he had given in too much. 20 Sept. 1530 1525

Contents of the sixteenth part of Luther's complete writings. XIX

The tenth section of the thirteenth chapter.

From the first parting of the Reichstag at Augsburg and the actions that took place there.

A. About the intention of the Elector of Saxony to leave Augsburg. Columne 1110. Presentation, why the Elector of Saxony could no longer stay in Augsburg 1526

1111 Repeated presentation of him to the emperor, and request that he stay three more days 1528

B. The publication of the first Reichstag treaty and what happened between the emperor and the Protestant estates.

1112. note issued secretly to the protesting princes on how they could behave after the publication of the farewell.... 1530

1113: First decree of the emperor concerning the article of religion. Sept. 22, 1530 1531

1114 Response given to the Protestants by Chancellor Brück. Sept. 22, 1530 1534

1115. apology of the Augsburg Confession presented at the same time (Sept. 22) but not accepted 1535

1116 Continuation of the answer (No. 1114) by D. Bridge. 1535

1117 Luther's verdict on the above imperial treaty 1536

C. Of the harsh and threatening lectures, which were held the next day > by the Elector Joachim of Brandenburg, and the response of the > Protestants.

1118: The Elector Joachim of Brandenburg's sharp speech to the protesting estates. Sept. 23, 1530... 1545

1119 Response of the protesting estates by D. Brück. 23 Sept. 1530 1546

1120: The emperor's more distant and even more severe announcement by Churbrandenbura. Sept. 23. 1530 1550

1121: Declaration of the Elector of Saxony and his kinsmen. Sept. 23, 1530 1551

1122, The Emperor's Final Conclusion. Sept. 23 1530 ... 1554

1123: The Augsburg Confession's Repeated Request and Erbieten. Sept. 23. 1530 1555

D. On the departure of the Elector of Saxony from the Diet (Sept. 23), > and what was subsequently done with his envoys concerning the > departure.

1124 Luther's letter to Lazarus Spengler. 28 Sept. 1530 1555

1125 Luther's letter to Lazarus Spengler. Oct. 1, 1530 1556

1126: Luther's congratulations to the Elector on his departure. Oct. 3, 1530 1557

Columne

1127 Report of the Saxon envoys to the Elector on the Palatine apology for the harsh speech of Elector Joachim. Sept. 24, 1530 1559

1128 The Elector of Saxony's answer to this. 28 Sept. 1530 1560

E. How the Diet's decision was also made known to the cities and how they explained themselves in relation to it.

1129. declaration of the cities that have accepted the parting, but only conditionally 1562.

1130 Declaration of the cities of Frankfurt, Ulm and Schwäbisch-Hall that they cannot accept the farewell without an order from their own 1563

1131: The Emperor's reply to the cities' statement on the question of whether or not they wanted to accept the treaty. 29 Sept. 1530 1564

1132: Imperial lecture to the city of Augsburg, in which it is harshly ordered to accept the departure for the sake of religion. Nov. 13, 1530 1564

F. A new peace treaty between the papal and Protestant envoys, but again no settlement was reached.

1133. means of settlement, which Margrave Ernst of Baden proposed. 3 Oct. 1530 1566

1134 The Protestant Response to it. 1569

1135: Excerpt from a letter from the Elector of Saxony to his councilors at Augsburg. Oct. 15, 1530 1570

1136 Another excerpt from the same letter, concerning the Turkish aid 1574

1137 Article of the peace read to the Augsburg Confession Is. 22 Oct. 1530 1575

1138 Response of the Protestants to the Article of Peace. 22 Oct. 1530 1577

1139 Response of the Estates by the Elector of Brandenburg. Oct. 22, 1530 1578

1140: The Protestants' Rebuttal. Oct. 22, 1522 1579

1141: The Estates' Rebuttal. Oct. 22, 1530. 1580

1142: The Saxon and its Relatives' Rebuttal. Oct. 22, 1530 1580

1143 The Augsburg Confession's Reply to the Conclusion of the Article of Peace (No. 1037). Oct. 30, 1530 1581

1144. imperial reply to the previous writing. 30 Oct. 1530 1584

1145 The Augsburg Confession's reply to the imperial letter. 30 Oct. 1530 1586

1146. declaration of the imperial estates by Churbrandenburg. Oct. 30, 1530 1588

1147: The Augsburg Confession relatives' further request. Oct. 30, 1530 1589

1148: Further declaration by the imperial estates. Oct. 30. 1530 1589

1149: Declaration of the Confession's Affiliates on the Parting. Oct. 30, 1530 1589

1150. the imperial estates' reply. Oct. 30, 1530 1591

XXContents of the Sixteenth Part of Luther's Complete Writings.

Column

1151: The Consession's Counter-Response. Oct. 30, 1530- 1591

1152 Letter to the Emperor from the Consession Relatives. Nov. 2, 1530 1591

1153: The Emperor's reply to the previous letter. 11 Nov. 1530 ... 1593

1154: The Consession Relatives' Final Declaration. Nov. 12, 1530 1594

Section eleven of Chapter thirteen.

From the other parting of the Augsburg Diet and Luther's writings published against it, also some historical news from this Diet.

1155: The imperial edict or farewell of the Diet of Augsburg. Nov. 19, 1530. 1596

1156. D. Martin Luther's warning to his dear Germans. In the first months of the year 1531 1616
1157. D. Martin Luther's gloss on the supposed imperial edict. In the first months of the year 1531 1665

1158 Luther's writing "Against the Assassin at Dresden" in defense of his wars. (No. 1156). Towards the end of April 1531 1701

1159 Report (by a papist) on what was done for the good of the Christian faith at the Diet of Augsburg in 1530 1719

1160. beginning of the work which D. Brück has set against the above report under the title: "Handlung der Religions sache zu Augsburg." 1734

1161 Aurifaber's report on the Diet of Augsburg 1736

1162: Luther's letter to the Elector John of Saxony concerning his vehement letter. April 16 1531 1745

1163 Luther's letter to D. Brück concerning the publication of the book "wider den Meuchler zu Dresden. May 8, 1531 1749

The twelfth section of the thirteenth chapter.

About Luther's stay in Coburg during the Diet of Augsburg.

A. How Luther gives news of his arrival in Coburg to his good friends, and describes the area there in a lovely way.

1164 Luther's report to Jakob Probst about his stay in Coburg 1750

1165 Luther's joke letter to Jonas about the assembly of jackdaws. April 23, 1530 1750

1166: Luther's joke letter to his table companions. April 28, 1530 1752

Luther's joking letter to Spalatin.

April 23, 1530. 1754

B. Of Luther's work at Coburg.

Column

1168 Luther's report to Melanchthon that he intended to publish the Psalms, Prophets, and Aesopus 1756

1169 Luther's report to Melanchthon that he was still working on his admonition to the clergy 1757

1170 Luther's letter to Link commemorating the publication of the Psalms, Prophets and Aesopus. 1757

1171 Luther's Repeated Report to Melanchthon on His Work, Some of Which Has Been Completed and Some of Which is Still Intended 1757

1172 Luther's report to Cordatus that he had finished the translation of Jeremiah and would now take Ezekiel in hand 1757

C. Von Luthers Anfechtungen und Krankheiten zu Coburg.

1173 Luther's report to Melanchthon of his foot, which had not yet healed, 1757

1174 Luther's letter to Melanchthon in which he complains about his head ailment and temptations of Satan 1757

1175. Luther's report of it to Cordatus and Gemini.... 1757

1176 Luther's report to Melanchthon of his indisposition in 1757

1177 Luther's report to Jonas and Cordatus about the same 1757

D. Of Luther's prayer and joy of faith, so that he raised himself and others up, even though he was tired of the Reichstag, indeed, of his life.

1178 Beautiful sayings of the Holy Scriptures, with which Luther comforted himself during the Imperial Diet. St. Louis edition, vol. X, 1712.

1179 Luther's hymn "Ein feste Burg," written around this time. St. Louis edition, vol. X, 1460.

1180: Luther's letter to Duke John Frederick. June 30, 1530 1758

1181 Luther's letter to Spalatin. July 13, 1530 1759

1182 Luther's letter to Spalatin. July 20, 1530 1761

1183 Luther's letter to Justus Jonas that he was tired of the Diet and wished to be offered up in this Concilium, like John Hus. July 21, 1530 1762

1184 Veit Dietrich's letter to Melanchthon praising Luther's faithful trust and zeal in prayer. July 30, 1530 1762

1185: Luther's letter to Chancellor Brück. August 5 1530 1764

1186 Luther's letter to Melanchthon, according to which he looks forward to the outcome of the Diet with great desire 1767

Contents of the sixteenth part of Luther's complete writings. XXI

The fourteenth chapter.

About the meetings of the Protestants at Schmalkalden and the so-called Schmalkaldic League, also about the very first religious peace concluded thereafter.

The first section.

Of two meetings of the Protestants at Schmalkalden and the covenant established there, and what has happened in the meantime because of Ferdinand's election as Roman king. Columne

1187. farewell of the first convent at Schmalkalden. Dec. 31, 1530 1766

1188: Prince John writes to von der Planitz that he should be excluded from the election of the Roman king because of his religion. Nov. 15, 1530 1773

1189. Excerpt from a letter of the Protestant Estates to Emperor Carl V, in which they object to the election of Ferdinand as Roman king. 24 Dec. 1530 1775

1190: Excerpt from a letter from Elector John of Saxony to the other Electors, in which he asks them to refrain from electing a Roman king ... 1776

1191: Luther's letter to the Elector concerning the election of a Roman king. Dec. 12, 1530 . 1777

1192 Melanchthon's misgivings about the election of a Roman king 1779

1193 History of the Election of the Roman King at Cologne, Jan. 5, 1531 1781

1194 The Schmalkaldic League for the Protection of the True Religion, Made for Six Years, February 7, 1531 1788

1195 Luther's, Melanchthon's and Bugenhagen's concerns about the plot at Schmalkalden. In August 1531 1792

The second section of the fourteenth chapter.

Of the first religious peace concluded after the peace treaty at Nuremberg and confirmed by the emperor at Regensburg.

1196 Luther's response to the Elector of Saxony's admonition to him to refrain from harsh writing, especially against Duke George, so that peace would not be prevented. July 29, 1531 1798

1197th Act of Peace of the Electors of Mainz and Palatinate, between the protesting estates and the Catholic ones, at Schweinfurt, April 2-5, 1532 1799

1198 Luther's letter to Duke John Frederick, asking him not to refuse the peace offered. 12 Feb. 1532 1807

Columne

1199: Two letters from Luther to the Elector John concerning the peace negotiations.

a. First letter concerning the plot at Schweinfurt. February 1532 > 1810 > > b. Second letter concerning the peace negotiations at Nuremberg. June > 29 1532 1812

1200: The peace proposals finally made by the Protestants to the papal and princely negotiators. June 10, 1532 1814

1201 Luther's concerns, together with Bugenhagen, about the peace treaty at Schweinfurt. May 1532 1819

1202 First Nuremberg Religious Peace. July 23 1532 1821

1203 Luther's concerns to Prince John regarding the peace treaty at Nuremberg. Beginning of May 1532 1826

1204 Luther's Concerns of Spiritual Goods. Perhaps April 1532 1829

1205 Luther's Concerns about Sequestration. Perhaps in October 1532 1833

1206. farewell of the Diet of Regensburg. 1532 1835

1207 The Emperor's approval and assurance of the religious peace established at Nuremberg. Aug. 2, 1532 1842

1208 The Emperor's mandate concerning the Nuremberg Religious Peace. Aug. 3, 1532. 1844

1209 The so-called Cadauian Kaadenian Contract. June 29 1534 1846

The fifteenth chapter.

The first part of the book is an account of the negotiations between the imperial and papal envoys on the one hand, and the Protestant estates on the other, concerning a council to be convened.

The first section.

About the imperial and papal call for a council, and about the audience of the ambassadors of both sides with the Elector of Saxony.

1210: Carl V's letter of invitation to a general concilium. 8 Jan. 1533 1856

1211 Pope Pabst's letter to the Swabian circle concerning the future concilium, which he approves. Jan. 10, 1533 1860

1212: Advertisement which Pope Clement VII had made by Bishop Hugo of Rango, Bishop of Reggio, and the Emperor's Orator to the Elector John Frederick for the sake of a concilii. June 3, 1533 1862

XXII Contents of the sixteenth part of Luther's complete writings.

Columne

1213: The Elector's dilatory reply to the envoys. June 4, 1533 1870

1214 Four concerns of Luther and his colleagues about the above advertisement.

a,. First concern. Between the 4th and 1V. June 1533 1872 > > b. Second Concern. Between the 4th and June 10 1533 1874 > > c. Third Concern. Between the 25th and June 30 1533 1876 > > d. Fourth Concern. Between the 25th and June 30 1533 1878

1215 Luther's letter to Nicolaus Hausmann. June 16 1533 1878

1216 The joint reply of the protesting estates to the imperial and papal envoys to their advertisements. June 30, 1533 1879

The second section of the fifteenth chapter. > > Of Vergerius' courtship of the Schmalkaldic allies, and of Pope > Pabst's proposed but again postponed concilium at Mantua; also of the > Protestants' convention at Schmalkalden. > > 1217 Luther's misgivings about the Elector's question as to whether > it should be left at the answer given two years ago about the > Concilium. Aug. 20, 1535 1888

1218: The Papal Orator Peter Paul Vergerius' request for escort through the Elector's lands. November 4, 1535 1889

1219 Report on the arrival of Vergerius in Wittenberg, Nov. 6, 1535, where he was well kept and had a conversation with Luther the next day. 1890

1220: Vergerius writes to the Elector John Frederick, thanking him for his kind reception in Wittenberg. Nov 6 1535 1892

1221 Report on what happened at Prague on Nov. 30.

1535 between the Elector and Vergerius on the Concilium was negotiated. den is 1892

1222 Vergerius' opinion, which he sent to the Elector in writing at his request. Has. 1. Dec. 1535 1899

1223 Response of the Protesting Estates, Given at chmalkalden. Dec. 21, 1535. 1904

1224 Pope Paul III's bull by which he announced a concilium and scheduled it for Mantua. June 2, 1536 ... 1907

1225 Paul III's bull on the reformation of the court and the city of Rome, the execution of which he entrusted to a committee of Cardinals and Bishops orders. Sept. 23, 1536.. 1913

1226 The Schmalkaldic Articles, written by Luther in December 1536; printed 1538 1916

Columne

1227. writing "von der Gewalt und Obrigkeit des Pabsts," compiled by scholars at Schmalkalden before March 1, 1537; printed 1538 1950

1228: The preachers' petition to the Protestant estates assembled in Schmalkalden. Feb. 24, 1537 1968

1229: Aurifaber's news from the Schmalkalden convent. 1970

1230 "Rathschlag von der Kirche, eines Ausschuss etlicher Cardinäle" 2c., with Luther's preface and glosses. 1538 1971

1231: Roman King Ferdinand's (alleged) letter to Luther. Feb. 1, 1537 1995

1232. Luther's Concerns about the Concilium. February 1537 . 1997

1233 The first request of the orator and vice-chancellor of the emperor concerning the concilium appointed by the pope. Feb. 15, 1537. ... 2000

1234 The answer of the Confession relatives is as follows on. 24 feb. 1537. 2003

1235: The imperial orator's rebuttal and further announcement 2011

1236 The Augsburg Confession's rebuttal of the imperial orator's reply. 28 Feb. 1537 2014

1237 Melanchthon's letter to Camerarius. 1. March 1537 2023

1238 Causes, which the Protestant estates indicate to all kings, sovereigns and potentates, why the Concilium announced in Mantua is suspicious and not conducive to Christian unity. March 5 1537 2026

1239 A question of the whole order of the card players of the Karnöffel to the Concilium at Mantua. 1537 2042

1240: Luther's "Articles of the Most Holy Papal Faith from the Donatio Constantini to the Conciliar of Mantua". 1537 ... 2045

1241 Luther's writing: "The Lying of St. Chrysostom, to the Fathers of the Concilium at Mantua." Before May 20, 1537 2068

1242 Luther's preface to the text: "An Old Christian Concilium, held at Gangra in Paphlagonia 1200 years ago. 1537 2082

1243 Luther's Preface and Postscript to Several Letters of John Hus, Written to the Bohemians from the Prison at Costnitz. Beginning of 1537.

Luther's preface 2084

Hussen's first letter. June26, 1415 2086

Hussen's second letter. June 24, 1415 2088

Hussen's third letter. June 10, 1415 2091

Hussen's fourth letter. June 27, 1415 2093

True description by an eyewitness of the last action taken with John > Hus. 2094 > > Public writing of some gentlemen from Bohemia and Moravia to the > Concilium at Costnitz after the death of the holy martyr John Hus. > Sept. 2, 1415 2099

List of names of these gentlemen 2103

Follow-up speech by D. Martin Luther 2104

Contents of the sixteenth part arranged in chronological order.

[XXIII]{.underline}

Column

1244 (Of Urban Rhegius) Scripture, why and how a Christian Concilium should be free, to which some oaths of the papists are attached. 1537 2109

1245 King of England Henry VIII's and his whole realm's concerns about the concilium advertised by the Roman bishop to Mantua. 1538 2124

1246 Henry VIII's letter to the Roman Emperor, all kings, princes and Christians, explaining why he would not come to the Concilium at Vicenza. April 8, 1539 2137

1247: Luther's "Conciliis and Churches". Completed in the first half of March, issued in April 1539 2144

Appendix of some briefs of Luther. Columne

1. to Spalatin. March 27, 1526. See vol. XV, appendix, no. 128.
2. to Jakob Probst. June 1, 1530 2302
3. to Melanchthon. June 2, 1530 2306
4. to Melanchthon. April 23, 1530 2307
5. to Melanchthon. April 29, 1530 2309
6. to Wenc. Link. 28 May 1530 2310
7. to Melanchthon. May 12, 1530 2312
8. to Cordatus. June 19, 1530 2314
9. to Hausmann. A fake letter.
10. to Gabriel Zwilling. June 19, 1530 2316
11. to Melanchthon. Aug. 24, 1530 2317
12. to Melanchthon. Sept. 15, 1530 2318
13. to Jonas. Aug. 28, 1530 2321
14. to Cordatus. Sept. 23, 1530 2322
15. to Jonas. July 21, 1530 2323
16. to Melanchthon (duplicate). See No. 1103.

Index of the writings contained in this volume, to which a date is appended, arranged in chronological order.

1524. No.

April 18: Carl V's mandate to the Counts of Mansfeld to appear at the Imperial Diet at Speier. Vol. X V, 2291.

July. Luther's Letter to the Princes of Saxony from the Rebellious Spirit 763

July 20: Hans Zeis, Schösser zu Allstädt, writes a letter to Spalatin in which he asks that Münzer be interrogated about his teaching 785.

August 21 Luther's letter to the council and the Mühlhausen parish 762

Without date. Some questions submitted to the coiner about faith 761

1525.

Feb. 22 and Mar. 5 Zeis reports to Spalatin about the Rottirung Münzers und der Bürger zu Mühlhausen 786

Before April. Der Bauerschast Beschwerung in zwölf Artikeln ' 764

April 14 Letter from Elector Frederick to Duke John 773

April 22 Treaty between the League of Swabia and the peasants of Lake Constance, with Luther's preface and exhortation 772

May 4 Luther's letter to Rühel 783

May 4 Letter from Elector Frederick to Duke John 774

May 5 Spalatin's consolation to the Elector at his end.... 795

May 7: Hans Zei's letter to Spalatin about the peasants' revolt 787

May 10: Letter from the Council of Erfurt to Melanchthon 775

1525Nv .

May 11 The peasants' escort letter for Count Albrecht zu Mansfeld 776

Before May 12, Münzer's letter to those at Frankenhausen 779

May 12 Münzer's letter to Count Ernst zu Mansfeld 780

May 12 Münzer's letter to Count Albrecht zu Mansfeld 777

Before the middle of May. Luther's writing "Wider die räuberischen und mörderischen Rotten der Bauern. 769

May 16 Münzers Bekenntniß, da er in der Güte und peinlich befragt wurde 781

May 17 Münzer's letter to those at Mulhouse after his conviction 782

May 23 Luther's letter to Rühel 783

/ 28. of the Elector Ludwig of the Palatinate Letter to Melanchthon 765

May 30 Luther to Amsdorf 784

May 30. Luther to Rühel 783

May. Luther's exhortation to peace on the twelve articles 2c. 767, 768

End of May or beginning of June. Melanchthon's Writing against the articles of Bauerschaft 766

June 2. of the knight Rud. von der Planitz 2c. Report on the peasant revolt 788

June 12 newspaper on how to deal with agitating peasants 790

June 12 Luther to Amsdorf 784

June 18 New Newspaper of the Revolting Peasants 789

June or July. Luther's epistle from the hard Booklet against the peasants 770

End of the year. Farewell of the Imperial Diet at Augsburg 801

XXIVContents of the sixteenth part arranged in chronological order.

1526. No.

Feb. 15 Apology of the city of Nuremberg why it could not engage in a decisive action because of the alliance for the protection of religion 843

May 2 Alliance between Chursachsen and Hessen at Torgau - 844

June 12 Repetition and extension of the Torgau Covenant 845

June 14 Exception of Magdeburg to the Torgau Alliance 846

June 25 Execution of Magdeburg exception 847

Aug. 4 Presentation by the imperial governor at the Diet of Speier 804

Aug. 27 Farewell of the Diet of Speier 809

Aug. 29. News of a Turkish battle on Aug. 29. Written 22 Sept. 811

Sept. 29 Covenant of Margrave Albrecht of Brandenburg with Chursachsen 848

Nov. 29 Carl V's letter to the Electors concerning the Battle of the Turks in 812.

Dec. 21 Imperial Diet at Esslingen 813

1527.

May 15 Formula of the so-called Pack Alliance 829

May 28. farewell of the Diet of Regensburg.... 814

Aug. 20 King Ferdinand's Mandate against the Lutherans 828

1528.

Middle of April. Luther's and Melanchthon's Concerns about Pack's Alliance 834

May 17 Philip of Hesse's letter to Duke George concerning Pack's alliance 831

May 21 Duke George to Philip of Hesse 832 May 22 Manifesto of the Landgrave of Hesse 833

May 23 Apology of the Elector Joachim because of Pack's alliance 836

May 27 Apology of the Elector of Mainz for Pack's alliance 835

May 28 Apology of the Bishop of Würzburg because of Pack's alliance 837

May 28: The Duke of Bavaria's letter to the Imperial Regiment 840

May 28: The Landgrave's letter to the Dukes of Bavaria . 840

June 1 Apology of King Ferdinand because of Pack's alliance 839

June 3 Apology of the Archbishop of Salzburg because of Pack's alliance 838

June 3 Duke Wilhelm of Bavaria's answer to the landgrave 840

June 5 Apology of the Dukes of Bavaria. ... 840

June 14 Luther to W. Link 841

Aug. 1 Carl V's power of attorney for his commissars at the Diet of Speier 815

Oct. 28 Duke George to Luther 841

Oct. 31 Luther to Duke George 841

Dec. 19 Duke George's responsibility for Pack's alliance 841

1529.

Jan. 23 Otto von Pack to Luther 842

Before April 10. Concerns of the Electors about the Imperial Diet Proposition at Speier 817

15S9 No.

April 22 Farewell of the Diet of Speier 818

April 25 Appeal of the protesting estates at the Diet of Speier 820

May 9: The Elector of Saxony announces the protestation in his lands 822.

May 26. commitment of the Protestant Envoys to be sent to the emperor by the princes 849

May 27. three letters of credence for the Protestant envoys to the emperor 854

May 27 Instruction for the Protestant envoys to the emperor 850

May. Supplementary Instruction for the Protestant Envoys to the Emperor 851

May. Power of attorney for the Protestant envoys to the emperor 852

End of May. Luther's and his Colleagues' Concerns about the Inclusion of Those Who Dissent in the Doctrine of the Lord's Supper in the Covenant 864

June 7 Consöderationsartikel der evangelischen Stände zu Rodach 866

July 12 Carl V's letter of warning to the Estates, which refuse to accept the Diet of Speier 823

July 18 Landgrave Philip to the Elector John 867

July 26 Answer of the Elector to the Landgrave 868

Aug. 1 Replica of the Landgrave to the Elector 869

Aug. 9 The Elector's reply thereto 870

Sept. 14 Landgrave's own handwritten letter to the Elector 871

Sept. 23 The Elector's Answer 872

Oct. 7 Exoneration of the envoy Frauentraut, in order to be able to use him as notarius 855

Oct. 12 Carl V's farewell to the envoys 856

Oct. 13 Insinuation of the Speier appeal to the emperor 857

Oct. 13 Report of the envoy Kaden to the council at Nuremberg on the arrest imposed by the emperor on the envoys 858

Oct. 14 Appeal of the Protestant Estates to a Christian Concil 859

Oct. 16: Instruction for the envoys of Elector John and Margrave George to the convention in Schwabach 873.

Oct. 16 The Schwabach Articles 874

Before and on Oct. 21 Petitions of the envoys to the emperor for the release of their arrest 860

Oct. 29 Instruction for the Hessian envoy to Chursachsen 875

Oct. 30 Response of the imperial ministers to the

Promotorial letter of the envoys 861

Dec. 4. farewell of the convent at Schmalkalden 877

1530.

Jan. 3 Letter from the city of Reutlingen to the city of Nuremberg, in which it confesses to the 17 Schwabach Articles 880

Jan. 5 Letter from the City of Heilbronn to the Convention at Nuremberg 881

Jan. 12 Farewell of the Convention at Nuremberg 886

Jan. 21 Carl V's invitation to the Imperial Diet in Augsburg 890

End of Feb. or Ans. March. Speech of the Imperial Grand Chancellor Gattinara, in which he asks the pope for a concil 887

Contents of the sixteenth part arranged in chronological order. XXV

1530 No.

March 1 Bull of Clement VII on the coronation of Carl V 893

March 6: Luther to Prince John. St. Louiser

Ed. vol. X, 532.

About March 12. concerns of Brück about the visit of the Reichstag 894.

March 14 Luther to Jonas 898

March 14: The Elector's order to Luther to issue a

To draw up a list of the articles in dispute 897

March 14 Rescript of the Elector to the nobles accompanying him 911

March 18 Prince Wolf of Anhalt to the Elector John 910

Between March 14 and 20. The Torgau Article 899

March 20 Landgrave Philip to Elector John 895

March 20 Duke Ernst of Lüneburg to Elector John 909

March 23 Prince John to Emperor Carl V. 891

April 2 Luther to Hausmann 913

April2 .Luther to Cordatus 914

April 8 . Carl V to Elector John 915

April 18. Luther to Hausmann 916

April22. Luther to Link 917

April 23 Luther to Jonas 1165

Apri l23. Luther to his table companions 1166

April 23 Luther to Spalatin 1167

April 23. Luther to Melanchthon Annex No. 4.

April 29. Luther to Melanchthon Annex No. 5.

April 30. the city of Augsburg escort letter for Elector Johann 907

May 4 Melanchthon to Luther 902

May 4 Elector John to Luther 928

May 10 or II concerns of Chancellor Brück 921

May 11. Melanchthon to Luther 904

May 11. The Elector to Luther 905

May 12. Luther to Melanchthon Annex No. 7.

May 15 Luther to Prince John 906

May 20: Luther to Prince John 929

May 24: Emperor's instructions to his envoys.to the Elector Johann 930

May 22 Melanchthon to Luther 927

May 28. Luther to Link. Annex No. 6.

May 31 Answer of the Elector Johann to the Emperor deputies 931

Beginning of June. Luther's "Admonition to the Clergy" 2c 1000

June 1. Luther to Probst Annex No. 2.

June 2. Luther to Melanchthon Annex No. 3.

June 15 Concerns of the Saxon theologians 923

June 16 Concerns of the Saxon theologians about Setting the sermons 943

June 17 Response of the Protestant princes because of Setting the sermons 942

June 18 Melanchthon's concerns about cessation of sermons 943

June 18. prohibition of the emperor to preach 944

June 18. narrative of the cessation of sermons . 939

About June 18 or 19, Melanchthon to Luther.... 938

June 19. Luther to Cordatus Annex No. 8.

June 19. Luther to Zwilling Annex., No. 10.

June 19 Luther to Melanchthon 988

June 20 Imperial lecture to the estates of the Empire 951

1530 No.

June 20: The papal nuncio's address to the Estates of the empire 949

June 22 First Relation of the Imperial Diet at Augsburg 935

June 24. of the papal legate Campegius Speech 953

June 25 The Augsburg Confession read out 960

June 25: Elector John to Luther.. . 946

June 25 Justus Jonas to Luther 957

June 26. Melanchthonan to Luther 975

June 26.Melanchthonan to Camerarius 976

About June 27 Jonas to Luther 965

June 27. Melanchthon to Luther 979

June 27 Luther to Melanchthon 974

June 28. of the Protestant theologians in Augsburg letter to their masters 969

June 29 Luther to Melanchthon 980

June 30 Luther to Melanchthon 981

June 30 Luther to Spalatin 982

June 30 Luther to Brenz 983

June 30 Luther to Agricola 945

June 30 Luther to Jonas 958

June 30 Luther to Duke John Frederick.... 1180

July 3 Luther to Melanchthon 984

July 5 Luther to Melanchthon 985

July 6 Luther to Cordatus 986

July 6 Luther to Albrecht, Archbishop of Mainz987

July 6 Luther to Hausmann 964

July 8. Melanchthon to Luther 966

July 9. Luther to Elector John 956

July 9. Luther to Jonas 991

July 10: The Protestant Estates declare that to leave it at the articles stated in the Confession 973

July13. Luther to Spalatin II8I

July 13 Luther to Link 989

July 13 Luther to Rühel 990

July 13 Luther to Jonas 992

July 13 Luther to Melanchthon 993

July 13. Veit Dietrich to Melanchthon 1184

July 14. Melanchthon to Luther 1008

July 15. Melanchthon to Luther 998

July 15. Elector John to Luther 971

July 16: The emperor's notification to Elector Johann der Lehen half 994

July 20 Luther to Spalatin 1182

July 21 Luther to Melanchthon 1009

July 21. Luther to Jonas Annex No. 15.

July 21 Elector John to Carl V 995

July. Melanchthon's Concerns from the 1003

July. Luther's Concerns about Mass 1005

July 27 Luther's second concern from the 1005 Mass.

July 27 Melanchthon to Luther 1010

July 27 Luther to Melanchthon 1073

July 28 Elector John to Nicolaus of Ende 996

July 30 Melanchthon to Luther 1001

Aug. 3 Imperial speech that the papal confutation should be read 1019

Aug. 3 The papal confutation is read 1014 Aug. 3 Luther to Melanchthon 1011

Aug. 4 Luther to Melanchthon 1012

Aug. 5 Luther to Brück 1185

Aug. 6 Melanchthon to Luther 1024

Aug. 6 Melanchthon's letter (to Luther?) .... 1026

Aug. 6. Philip of Hesse to Elector John because of his deduction 1036

XXVI Contents of the sixteenth part arranged in chronological order.

1530No .

Aug. 7 Speech of Elector Joachim of Brandenburg to the Protestant Estates 1032

Aug. 8 Melanchthon to Luther 1025

Aug. 9 The Protestant Estates' Response to

of the Elector Joachim Speech 1033

Aug. 11. further committee counter reply 1034

Aug. 13 The Protestant Estates' Reply Therefrom 1035

Aug. 14 Luther to his wife 1028

Aug. 15 Luther to Melanchthon 1027

Aug. 18 Declaration of the Protestants in which Articles you have united 1044

Aug. 19. proposed by the papists unbefinal funds 1046

Aug. 20 The Protestant's response to this 1047

Aug. 21 The Protestant's written submission over both shape 1052

Aug. 21 The Papists' Attempt at the Lord's Supper 1053

Aug. 22. Melanchthonan to Luther 1057

Aug. 24. Luther to Melanchthon. ...Anh., No. 11.

Aug. 24. Luther to Laz. Spengler 1056

Aug. 25. Melanchthon to Luther 1070

Aug. 26. Melanchthon to Luther 1071

Aug. 26 Luther to Melanchthon 1058

Aug. 26 Luther to Jonas 1059

Aug. 26 Luther to Spalatin 1060

Aug. 26 Luther to Prince John 1062

Aug. 28. Luther to Jonas ... Anh., No. 13.

Aug. 28 Luther to Melanchthon 1075

Aug. 28 Luther to Spalatin 1076

Aug. 28 Luther to Spengler 1081

Aug. 28. of the Lutheran part in the committee of the Six final answer 1069

Aug. 29 Melanchthon to Luther 1072

End of August. Luther's concerns about some of the tige article 1061

Sept. 1 Melanchthon to Luther 1084

Sept. 4 and 5. Two letters of a certain friend of the 2c. to Melanchthon 1089

Sept. 5. articles sent to it by Melanchthon 1090

Sept. 7 Melanchthon's misgivings about the Mass 1006

Sept. 7 Imperial lecture to the Protestants 1085

Sept. 7 The Protestants' reply to it 1086

Sept. 7 Imperial replica 1087

Sept. 7 Protestants' reply to the replica 1088

Sept. 8 Melanchthon to Luther 1102

Sept. 10 Des von Truchsess new means of settlement 1099

Sept. 11 Luther to Melanchthon 1103

Sept. 11 Chursachen's hereditary offer concerning the monasteries 1093

Sept. 13 Hieronymus Baumgärtner to Spengler 1083

About Sept. 14 The Margravial Brandenburg Councils and Theologians Six Articles Against the von Truchsess Settlement Means 1101

Sept. 14 Spalatin's concern that the Elector not engage in further religious action 1104

Sept. 15 Baumgärtner to Spengler. . 1108

Sept. 15. Luther to Melanchthon Anh., No. 12.

Mid Sept. Luther's comments on the new means of comparison 1100

Sept. 17 Protestant theologians discuss settlement funds 1105

1530No .

About Sept. 20, Melanchthon's essay on the uncompared articles 1055.

Sept. 20 Luther to Jonas 1082

Sept. 20 Luther to Link 1109

Sept. 21: The fourteen articles in which the Protestants want to leave it 1106

Sept. 22 Draft Apology 1029

Sept. 22 First imperial decree, religion be apt . 1113

Sept. 23. Luther to Cordatus Annex No. 14.

Sept. 23 Luther to Hausmann. 1107

Sept. 23: Prince Joachim's sharp speech against the Protestants 1118

Sept. 23. the protesting estates' reply. ... 1119

Sept. 23 The emperor's even harsher announcement by Elector Joachim 1120

Sept. 23: The Elector John of Saxony Declaration 1121

Sept. 23 Emperor's final conclusion 1122

Sept. 23 Protestants' Repeated Request and Erbieten 1123

Sept. 24: Report of the envoys to the church to the Elector 1127

Sept. 28 The Elector's reply thereto 1128

Sept. 28 Luther to Laz. Spengler 1124

Sept. 29 The emperor's reply to the declaration of several cities that they could not take leave without orders from their own 1131 Oct. 1 Luther to Spengler 1125

Oct. 3 Luther to Prince John 1126

Oct. 3. settlement funds of Margrave Ernst of Baden 1133

Oct. 15. excerpt from a letter from Elector John to his councilors 1135

Oct. 15. excerpt from the same letter, concerning the Turkish aid 1136

Oct. 22 article of peace read to Protestants 1137

Oct. 22 Protestant response to this 1138

Oct. 22. Response of the Estates by Elector Joachim of Brandenburg 1139

Oct. 22 Protestant rebuttal 1140

Oct. 22: The Estates' Rebuttal 1141

Oct. 22. The Protestants' rebuttal 1142

Oct. 30 Protestants' response to the conclusion of the peace article 1143

Oct. 30: The emperor's reply to this write 1144

Oct. 30 Protestants' response to this 1145

Oct. 30 Imperial Estates' declaration by Churbrandenburg 1146

Oct. 30: The Protestants' further request 1147

Oct. 30: The Imperial Estates' further declaration 1148

Oct. 30. the protestants declaration on the parting 1149

Oct. 30 The Imperial Estates Answer 1150

Oct. 30. the Protestants' reply 1151

Nov. 2. the Protestants' letter to the Emperor 1152

Oct. 11 The emperor's response to this 1153

Oct. 12: The Confessionals' final declaration 1154

Nov. 13 Imperial order to the city of Augsburg to accept the farewell.... 1132

Nov. 15 Elector Johann to the Knight von der Planitz 1188

Contents of the sixteenth part arranged in chronological order. XXVII

1530No .

Nov. 19. farewell of the Diet of Augsburg.... 1155

Dec. 12 Luther to Elector John concerning the Election of a Roman king 119

Dec. 24. the Protestant Estates to Carl V; they contradict the choice 1189

Dec. 31: Farewell of the Schmalkalden Convention 1187

1531.

Jan. 5. Election of the Roman king at Cologne.... 1193

Feb. 7. establishment of the Schmalkaldic League 1194

In the early months. Luther's warning to his dear Germans 1156

In the first months. Luther's gloss on the supposed imperial edict in 1157

Mid-April. The complete apologia 1030 April 16. Elector John to Luther because of of his fierce letter 1162

Towards the end of April. Luther's writing against the assassin in Dresden 1158

May 8. Luther to Brück about the publication of this writing 1163

July 29. Luther to Elector John 1196

August. Luther's 2c. Concerns on the plot to Schmalkalden 1195

Sept. 14 Melanchthon's concerns about the private mass to Margrave George of Brandenburg 1004.

1532.

Feb. 12 Luther to Duke John Frederick. 1198

February. Luther to Churfürst Johann 1199

April 2 to 5. Peace treaty at Schweinfurt 1197

Perhaps April. Luther's concerns of spiritual Goods 1204

May. Luther's and Bugenhagen's Concerns about the Act of Peace at Schweinfurt 1201

Beginning of May. Luther's Meaning of the Nuremberg Peace Conference 1203

June 10 The peace proposals made to the papal negotiators by the Protestants... 1200

June 29. luther to Churst Johann 1199

July 23 Nuremberg Religious Peace 1202

Aug. 2 The emperor's approval of the religious peace of 1207

Aug. 3 Emperor's mandate concerning the religious peace of 1208

Perhaps October. Luther's Concerns about the Sequestration 1205

1533.

Jan. 8. Carl V's tender for a concilium 1210

Jan. 10: Pope's letter concerning a concilium 1211

June 3: Papal and imperial advertising to the Elector John rederick of a council half 1212

June 4 The Elector's Answer 1213

Between June 4 and 10. Two of Luther's concerns about the above advertisement 1214.

June 16 Luther to Hausmann 1215

1533No .

Between June 25 and 30. Two of Luther's concerns and his colleagues on the way to the council in 1214.

June 30 Response of the Protestant Estates on above advertising 1216

1534.

June 29 The Treaty of Kaaden (Cadau) 1209

1535.

Aug. 20 Luther's Concerns about the Question of a Concilium 1217

Nov. 4 Vergerius asks the Elector Joh. Frederick for escort 1218

Nov. 6 Vergerius arrives in Wittenberg 1219

Nov. 6 Vergerius to Elector John Frederick 1220

Nov. 30 Vergerius' negotiation with the Electors 1221

Dec. 1: Vergerius's written statement on the ning 1222

Dec. 21 The Protestant Estates' Reply.... 1223

1536.

June 2 Bull of Pope Paul III on the Conciliar of Mantua 1224

Sept. 23. bull of pope Paul 111 because of reformation of the roman court 1225

December. The Schmalkaldic Articles 1226

1537.

Beginning of the year. Luther's Preface and Postscript to Several Letters of John Hus 1243

No date. Luther's writing of the donation Constanini 1240

Undated. Luther's preface to the text "Ein Concilium at Gangra" 1242

Without date. (Des Rhegius) writing, why and how a concil should be free 1244

Feb. Luther's Concerns about the Concilium 1232 Feb. 1 King Ferdinand to Luther (?) 1231

Feb. 15 Request of the imperial orator because of of the Concilium 1233

Feb. 24 Response of the Protestant Estates to the Orator 1234

Feb. 24 The Protestant Preachers' Petition to the Estates of Schmalkalden 1228

Feb. 28 The Protestant Estates' Rebuttal the orator's rejoinder 1236

Before March 1, Melanchthon's writing of the Gewalt und Obrigkeit des Pabstes 1227

March 1 Melanchthon to Camerarius 1237

March 5 Tender of the Protestant Estates to all kings 2c. because of the Concilium 1238

Before May 20. Luther's writing, the Lying from St. Chrysostom 1241

1538.

No date. King Henry's Concerns about the Concilium at Mantua 1245

1539.

April 8 Henry VIII's letter to the Emperor, Kings 2c. about the Concil 1246.

April. Luther's Writing of the Conciliis and Churches 1247

XXVIII Luther's Letters arranged according to the time sequence.

A list of Luther's letters contained in this volume, arranged in chronological order.

1524. No.

July. To Elector Frederick and Duke John 763

Aug. 21 To the town council and community of Mulhouse 762

May 4. to D. Rühel 783

May 23 To D. Rühel 783

May 30. to D. Rühel 783

May 30. To Amsdorf 784

June 12. To Amsdorf 784

1526 or later.

Luther's concerns 827

Mid-April. Concerns of Luther and Melanchthon 834

June 14 To W. Link 841

Oct. 28 Duke George to Luther 841

Oct. 31 Luther to Duke George 841

Jan. 23 Otto von Pack to Luther 842

End of May. Luther's concerns 864

March 14 To Jonas 898

April 2 To Hausmann 913

April 2 To Cordatus 914

April 18 To Hausmann 916

April 22 To Link 917

April 23 To Jonas 1165

April 23 To his table companions 1166

April 23 To Spalatin 1167

April 23. to Melanchthon Annex No. 4.

April 29 To Melanchthon Annex No. 5.

May 12. to Melanchthon Annex No. 7.

May 15 To Elector John 906

May 20 To Elector John 929

May 28. to Link Annex No. 6.

June 1. to Probst Annex No. 2.

May 2. to Melanchthon Annex, No. 3.

May 19. to Cordatus Annex No. 8.

May 19. to Zwilling Annex No. 10.

May 27 To Melanchthon 974

May 29 To Melanchthon 980

May 30 To Agricola 945

May 30 To Jonas 958

May 30 To Melanchthon 981

May 30 To Spalatin W2

May 30. to Brenz 983

May 30 To Duke Johann Friedrich 1180

July 3 To Melanchthon 984

July 5 To Melanchthon 985

July 6. to houseman 964

July 6 To Cordatus 986

July 6 To Cardinal Albrecht 987

July 9 To Elector John 956

July 9 To Jonas 991

July 13 To Link 989

July 13 To Rühel 990

July 13 To Jonas 992

1530. No.

July 13. To Melanchthon 993

July 13 To Spalatin 1181

July 19 To Melanchthon 988

July 20 To Spalatin 1182

July 21 To Melanchthon 1009

July 21. to Jonas Annex, No. 15.

July 27 To Spalatin 1005b

July 27 To Melanchthon 1073

July 31 To Melanchthon 978

July. Concerns on the Mass 1005a

Aug. 3.to Melanchthon 1011

July 4 To Melanchthon 1012

July 5. to Brueck 1185

July 14 To his wife 1028

July 15 To Melanchthon 1027

July 24. to Melanchthon. Annex No. 11.

July 24. to Laz. Spengler 1056

July 26 To Melanchthon 1058

July 26 To Jonas 1059

July 26 To Spalatin 1060

Towards the end of August. Concerns 1061

Aug. 26 To Elector John 1062

Aug. 28 To Jonas Annex., No. 13.

Aug. 28 To Melanchthon 1075

Aug. 28 To Spalatin 1076

Aug. 28 To Spengler 1081

Sept. 11 To Melanchthon 1103

Sept. 15. To Melanchthon Annex., No. 12.

Mid-September. Concerns 1100

Sept. 20. To Jonas 1082

Sept. 20. to Link 1109

Sept. 23. to Cordatus. Annex., No. 14.

Sept. 23 To Hausmann 1107

Sept. 28 To Spengler 1124

Oct. 1. To Spengler. 1125

Oct. 3 To Elector John 1126

Dec. 12 To Elector John 1191

April 16. To Elector John 1162

May 8. to Brueck 1163

August. Luther's and Melanchthon's Concerns 1195

Feb. 12 To Duke Johann Friedrich 1198 In February. To Elector John 1199a

Maybe April. Concerns 1204

Beginning of May. Concerns to the Elector 1203

In May. Concerns with Bugenhagen 1201

June 29 To Elector John 1199b

Maybe October. Concern 1205

June. Four concerns 1214

June 16 To Hausmann 1215

Aug. 20 Concerns 1217

February. Concerns 1232

[Reformation Writings]{.underline}.

First part: Historical documents.

A. Against the Papists.

Continued.

The tenth chapter.

From the peasants' uprisings that occurred in 1525 almost throughout Germany, mainly at the instigation of Thomas Münzer, especially in Swabia and Thuringia, as well as from the death of Elector Frederick of Saxony.

First section.

About Münzer's trouble at Allstädt, and how Luther warned the castle owner there as well as, after Münzer's escape from this place, the council of Mühlhausen and the princes of Saxony about him.

760 Luther's report to Spalatin that he had admonished the Allstädt castle for keeping the spirit of the prophet Thomas away from him when he was with him, and asked him to urge Thomas to discuss his teachings with the Wittenbergers. Aug. 3, 1523.

See Vol. XV, Appendix, No. 125.

761: Some questions sent to Thomas Muenzer in 1524, about which he should give the reason and cause for his faith.

Latin in Kapp's Nachlese nützlicher ReformationUrkunden, Th. 2, p. 630. - These questions may perhaps refer to the interrogation of Münzer in Weimar on Aug. 1, 1524.

Germanized.

1. what the true Christian faith is.
2. how faith comes into being.
3. from where it can be obtained.
4. how to obtain it.
5. how we are to be taught the faith usefully and salutary.

How to be sure of our faith.

7. how everyone can prove his faith

and must.

8. which are the true believers in Christ.
9. under which temptations the faith comes into being, is maintained and grows.

10. How faith abides and overcomes in the midst of temptation.

11. what faith makes blessed and how the

happen.

[2]{.underline} Erl. 53.253-255. Cap. 10 Of the peasant revolt. W. XVI. 5-8. Z

762: Luther's warning to the council and congregation of the city of Mulhouse about Muenzer, who sneaked in there without being called.

Dat. Weimar, August 21, 1524.

The original, whose variants are given in the Erlanger Briefwechsel, IV, 377, is in the city archives of Mulhouse, but has not yet been used to correct this letter. First printed under the title: "Ein Sendbrieff an die ersamen vnd weysen Herrn Burgermeyster, Rhatt vnd gantze Gemeyn der stadt Mülhausen. M. Luther. M.D.ZMiij." 2 leaves in 4. Further printed in 1533 by Hans Lufft in Wittenberg, together with Luther's letter to those at Frankfurt am Main. A reprint of the latter was published by Friedr. Peypus in Nuremberg. In the collective editions: in the Wittenberg (1551), vol. II, p. 10; in the Jena (1585) vol. II, p. 440; in the Altenburg, vol. II, p. 789; in the Leipzig, vol. XIX, p. 235; in De Wette, vol. II, p. 536 and in the Erlangen, vol. 53, p. 253. For the chronology, see the last note to this text.

To the honorable and wise mayor, council and whole community of the > city of Mulhouse, my dear gentlemen and good friends.

Grace and peace in Christ Jesus our Savior. Honorable, wise, dear Sirs! Good friends have asked me, after it has sounded out, how one, called Magister Thomas Münzer, is willing to go to you in your city/) to advise you faithfully in this matter and to warn you of his teaching, which he praises highly from Christ's spirit; which I, as Christian faithfulness and duty admonish me, have not wanted to refrain from doing for you; I would also have been quite willing and inclined, because I am here outside 2) in the country, to personally ask you myself. But my business, in printing at Wittenberg, does not leave me further time or space.

2 Therefore, please be very careful of this false spirit and prophet, who comes in sheep's clothing and is inwardly a ravening wolf Matth. 7:15. For he has now proven in many places, especially in Zwickau and now in Allstädt, what kind of tree he is, because he bears no other fruit than to cause murder and riots and bloodshed, for which he has come to

I) Münzer had escaped from Allstädt at night shortly after August 3 and had already taken up residence in Mulhouse when Luther wrote this letter. This warning therefore came too late.

2. In the old print: heraußen.

Allstädt preached, wrote and sang publicly. The Holy Spirit does not do much boasting, but does great things before he boasts. But this spirit has now boasted and raised itself up for three years, and has not yet done a single thing, nor has it shown any fruit, except that it would like to murder, as you may have good news about it, both from Zwickau and Allstädt. Also, he only sends countrymen, whom God did not send (for they cannot prove it), nor are called by men, but come 3) from themselves, and do not go in at the door; therefore they also do as Christ says of them, John 10:8: "All that came before me are thieves and murderers." Above this, no one can make them come to the light and answer, except their own kind: whoever listens to them and follows them is called the chosen son of God; whoever does not listen to them must be ungodly, and they want to kill him. How great a thing their doctrine is, there is much to say, but it will soon come to light.

(3) But if my words will not move you, do so, and delay the matter until you know for certain what manner of children they are. For it is begun, it will not remain long in darkness. I am faithful to you, God knows that, and I will gladly avoid your journey and harm, if God wills it; I hope you will bear me good witness. For I can boast in Christ that I have never harmed anyone with my teaching and counsel, nor have I ever wanted to, as this spirit intends, but have been comforting and helpful to everyone, so that you have no just cause to despise this counsel of mine.

4 But if you despise these things and accept the prophet, and if you suffer misfortune as a result, I am innocent of your harm, because I have warned you in a Christian and friendly way. Let an honorable councilor take him before him, even before the whole congregation (it can happen), and ask him who sent him here or called him to preach? The honorable council did not do it.

3. In the old print: to boast.

[4]{.underline} Erl. 53,255-257, Sect. 1, Von Münzers Unruhen. No. 762f. W. XVI, 8 f. 5

(5) If then he says that God and His Spirit sent him like the apostles, let him prove it with signs and wonders, or forbid him to preach; for where God wants to change the ordinary way, He always performs miraculous signs. I have never preached nor wanted to preach where I have not been asked and called by men; for I cannot boast that God has sent me from heaven without means, as they do, and run themselves, when no one sends them nor calls them 1) (as Jeremiah writes (Cap. 23,21.)); therefore they also do no good.

May God grant you His grace to faithfully recognize and carry out His divine will, Amen. At Weimar, on Sunday (after) Assumptionis Mariae (August 21),?) ^.nno 1524.

763 V. Mart. Luther's letter of July 1524 to the princes of Saxony concerning the spirit of sedition, in which he admonishes them to prevent it according to the power granted to them by God, otherwise they would not be excusable before God and the world.

This writing was published by Lucas Cranach in Wittenberg under the title: "Eyn briesf an die Fürsten zu Sachsen von dem auffrurischen gehst. Martin Luther. Wittemberg. 1524." In addition, several more individual editions; the Erlangen correspondence lists a total of five. In the collections: in the Wittenberg (1551), vol. II, p. 6; in the Jena (1585), vol. II, p. 441; in the Eisleben, vol. II, p. 223; in the Altenburg, vol. II, p. 790; in the Leipzig, vol. XIX, p. 236; in the Erlanger, vol. 53, p. 255; and in De Wette, vol. II, p. 538. Vincentius Obsopöus translated this letter into Latin and included it in his larra^o spistolarum. Reprinted from it in the Wittenberg (1558), tom.VII, toi. 506 and in Aurifaber, vol. II, p. 223. - Obsopöus and both the Latin and German Wittenberg editions do not give a date; all other editions have the wrong date: August 21, 1524. As early as August 3, Münzer, in a letter to Churfürst Friedrich (Förstemann, Neues Urkundenbuch,

1. In the old print: "loads".
2. The letter is written from Weimar, because Luther was on the journey there, prompted by the letter of the council and the congregation in Orlamünde of August 16, 1524 (St. Louis Edition, Vol. XV, No. 683). In the editions this letter has the wrong date: "on Sunday Assumptionis Dlarias, Vnno 1524", because in 1524 Assumptionis, August 15, was a Monday. This error has already been recognized several times - so by Grotefend, Chronologie, p. 39 and by Lingke, Reisegesch. It is to be read: post Assumptionis 2c.

p. 248 a) of our writing as a mention already made against him, therefore it will have to be placed in July. Seidemann-De Wette, Vol.VI, p.580, datirt: "Last half of July."

To the most illustrious, highborn princes and lords, Herr Friederich, > Elector of the Roman Empire, and Johann, Duke of Saxony, Landgrave of > Thuringia, and Margrave of Meissen, my most gracious lords.

Grace and peace in Christ Jesus our Savior! The holy Word of God is always fortunate, when it comes to pass, that Satan opposes it with all his power: first, with his fist and with outrageous violence; where this does not help, he attacks it with a false tongue, with false spirits and teachers, so that, where he cannot suppress it by force, he may suppress it with elevation and lies. So he did in the beginning; when the gospel first came into the world, he attacked it mightily through the Jews and the Gentiles, shedding much blood and making Christendom full of martyrs. Since this did not help, he raised up false prophets and false spirits, and made the world full of heretics and sects, except for the pope, who even brought it to the ground with vain sects and heresy, as befits the last and most powerful Antichrist.

(2) So it must be done now, that it may be seen how the righteous word of God is, because it is done as it has always been done. The pope, emperor, kings and princes attack it with their fists and want to suppress it by force; they condemn, blaspheme and persecute it unheard and unrecognized, as the nonsensical. But the verdict and our defiance have long since been pronounced, Ps. 2:1, 2, 4, 5: "Why do the nations rage, and the peoples write so uselessly? The kings of the earth rebel, and the princes contend with one another against the Lord and his anointed. But he that dwelleth in heaven mocketh them, and the LORD laugheth at them: then shall he speak unto them in wrath, and they shall be afraid in fury." This is certainly how it will be with our raging princes. And they will have it so, for they will neither see nor hear. God has blinded them and hardened them, so that they will run and fail. They have been warned enough.

6 Erl. SS, 2S7-2SS. Cap. 10 Of the peasant revolt. W. XVI, S-I2. 7

Satan sees all this and realizes that such raging will not penetrate; yes, he senses and feels that (as God's word is) the more one presses it, the further it runs and increases; therefore he now also starts it with false spirits and sects. And we must consider this, and not be deceived; for it must be, as Paul says to the Corinthians 1 Cor. 11:19: "There must be sects, that they which are approved may be made manifest."

4 So, after the exorcised Satan has now wandered for a year or three through arid places, seeking rest and not finding it Luc. 11:24, he has settled in E. F. G. Fürstenthum and made a nest in Allstädt and thinks to fight under our peace, shield and protection. F. G. principality, and made a nest at Allstädt, and thinks to fight against us under our peace, shield and protection. For Duke Georgen's principality, although it lies nearby, is all too kind and gentle to such an intrepid, unconquerable spirit (as they boast) that they may not show such bold courage and defiance there; therefore he also cries out horribly and complains that he must suffer much, yet so far no one has touched them with fist, mouth, or pen, and they themselves dream of a great cross that they are suffering. Satan must lie so frivolously and without cause, for he cannot hide himself.

Now this is a special joy to me, that our people do not approach such a being, and they themselves want to be praised that they are not of our part, that they have neither learned nor received anything from us; but they come from heaven, and hear God Himself speaking with them as with the angels; and it is a bad thing that one teaches the faith and love and cross of Christ at Wittenberg. God's voice (they say) you must hear yourself, and God's work in you suffer and feel how heavy your pound is; it is nothing with the Scriptures; yes Bible, Bubel, Babel 2c.

If we spoke such words of them, their cross and suffering (I think) would be more precious than Christ's suffering, and would also praise it higher and more. So gladly would the poor spirit have the suffering and cross of him praised, and yet may not suffer one to doubt or consider a little their heavenly voice and God's work.

but want to have believed it by force, without hesitation; that I have neither read nor heard of a haughty, proud holy spirit (if it were). But now there is neither time nor space to judge their doctrine, which I have twice before well recognized and judged, and where it will be necessary, still well can and will judge by God's grace.

I have given this letter to E. F. G. solely for the reason that I have heard, and also understood from her writing, as if the same spirit did not want to leave the matter in the word, but intended to enter into it with his fist, and wanted to set himself against the authorities by force, and therefore immediately cause a physical uproar. Here Satan lets the mischief kick in; that is given too much in the day. What would the spirit do if it gained the followers of the mob? I heard it earlier from the same spirit here in Wittenberg that he thinks this thing should be done with the sword. Then I thought that they wanted to overthrow worldly authorities and be lords in the world themselves, when Christ denies this before Pilate and says John 18:36: His kingdom is not of this world; and also teaches the disciples Luc. 22:25, 26: they should not be like worldly princes.

8 Although I now assure myself that E. F. G. will know how to behave in this matter better than I can advise, I am nevertheless obligated to do my part and to humbly ask and exhort E. F. G. to have a serious understanding in this matter and, out of duty, to use proper force to ward off such mischief and to put an end to the riot. F. G. to have a serious understanding in this matter, and out of guilt and duty to use proper force to ward off such mischief and to put an end to the uproar. For the authorities are well aware that their authority and temporal rule is given and commanded by God for the purpose of keeping the peace and punishing the unruly, as St. Paul teaches in Romans 13:4. Therefore, the authorities are not to sleep or delay here, for God will demand it and want an answer for such negligent use and seriousness of the commanded sword. Thus it would not be excusable before the people and the world that the F.F.G. should tolerate and suffer rebellious and free fists.

8 Erl. S3, SS2-261. section 1. of Münzers Unruhen. No. 763, W. LVI, 12-15. 9

(9) But whether they would pretend (as they do with splendid words) that they are driven by the spirit, that one must bring it to work, and grasp it with the fist: I answer thus: First of all, it must certainly be a bad spirit, which cannot prove its fruit in any other way than by breaking churches and monasteries and burning saints. Which the very worst boys on earth could do, especially where they are safe and without resistance. But I would think more of it if the spirit of Allstädt led to Dresden, or Berlin, or Ingolstadt, and stormed and broke monasteries there and burned saints.

(10) Secondly, that they praise the spirit does not apply, for here we have St. John's saying 1 Ep. 4:1: one should test the spirits first, whether they are of God. Now this spirit has not yet been tested, but proceeds with impetuosity, and rumbles according to its will. If it were good, it would let itself be tested first and judged humbly, as Christ's spirit does.

This would be a fine fruit of the spirit, by which he could be tested, if he did not crouch at angles and shun the light, but had to stand publicly before the enemies and adversaries, confess and answer. But the spirit of Allstädt avoids such things like the devil avoids the cross, and in the meantime he utters the most fearless words in his nest, as if he were full of three holy spirits, so that even such clumsy fame may finely indicate who the spirit is. For so he claims in his writing that he wants to stand and answer publicly before a harmless congregation, but not in the corner before two or three, and to have offered body and soul in the most free way 2c.

12 Dear, tell me, who is the courageous and defiant Holy Spirit, who tightens himself so tightly, and will not but stand before a safe congregation? Item, he will not answer in the corner before two or three? What kind of spirit is this that is afraid of two or three and cannot stand a dangerous congregation? I will tell you: He is afraid of the roast; he was once or twice beaten out of his nose in front of me in Wittenberg in my monastery, therefore he is afraid of the soup, and he does not want to

For there are those who are his, who say yes to his excellent words. If I (who am so completely without spirit, and hears no heavenly voice) would have let myself hear such words against my papists, how they should shout won, and shut me up!

(13) I cannot boast or defy with such high words; I am a poor, miserable man, and did not begin my cause so well, but with great trembling and fear (as St. Paul also confesses about himself 1 Cor. 2, 3./) who would also have known how to boast about heavenly voices). How humbly I first attacked the pope, how I pleaded, how I sought, as my first writings show. Nevertheless, I have done in such a poor spirit that which this world-eating spirit has not yet attempted, but has so far shunned and fled in a chivalrous and manly manner, and also honestly boasts of such shunning, as a chivalrous and high-minded deed.

For I stood in Leipzig 1519 to debate before the most dangerous congregation. I appeared at Augsburg 1518 without escort before my highest enemies. At Worms 1521 I stood before the emperor and the entire empire, although I knew beforehand that my escort had been broken and that wild, strange treachery and cunning were directed at me.

(15) Though I was weak and poor, yet my heart stood at the time thus: If I had known that so many devils had aimed at me as there were tiles on the roofs of Worms, I would still have ridden in, and had not yet heard anything of heavenly voice and God's pounds and works, nor of the universal spirit. Item, I had to stand in angles one, two, three, who, where and how one wanted. My stupid and poor spirit must stand free as a field flower, and no time, person, place, way or measure must be right; must be ready and willing to answer everyone, as St. Peter teaches 1 Ep. 3, 15.

16. and this spirit, which is as high above us as the sun above the earth, which hardly regards us as little worms, agrees vainly with itself.

1. In the editions: "1 Cor. 3, (6.)".

10 Erl. 5S, p6I-263. cap. 10. of the peasant revolt. W. XVI. 15-17. 11

He is a harmless, friendly and safe 1) healer and listener, and does not want to answer two or three in but places. He feels something that he does not like to feel, and means to frighten us with pompous words. Well, we are not able to do anything, because Christ gives us; if he wants to leave us, then a rustling leaf will scare us, but if he wants to keep us, then the spirit of his high fame should well become aware of it.

17 And I hereby request E. F. G., if it is necessary, I will state how it happened between me and this spirit in my room, so that E. F. G. and all the world will feel and grasp that this spirit is certainly a lying devil, and yet a bad devil. I have had one against me, and still have one every day. For the spirits that throb and rumble so proudly do not do it, but creep secretly and do harm before they are heard.

18 I have therefore had to tell them that the F. F. G. should not shy away from this spirit, nor fail to do so, and that they should keep their fists inside, and leave their monastery and church-breaking and saint-burning in place, but, if they want to prove their spirit, they should do it as it is due, and let themselves be tried first, whether before us or before the papists. For they (praise God) consider us to be worse enemies than the papists. Although they use and enjoy our victory, they take wives and obey papal laws, which they did not win, and their blood did not stand in danger for it, but I had to obtain it with my life and limb, so far ventured. I must boast, just as St. Paul had to, 2 Cor. 11:16, even though it is foolishness, and I would rather leave it alone if I could before the lying spirits.

19th But if they say, as they do, that their spirit is too high, and ours too low, and that their thing may not be known by us, I answer, St. Peter also knew well that his spirit, and that of all Christians, was higher than

1. In the first printing and in the Wittenberg: "uncertain". Obsopöus: tavsutes.

of the Gentiles and the Jews; nor does he command 1 Ep. 3, 16: We are to answer everyone meekly and be ready.

20. Christ also knew that his spirit was higher than that of the Jews, nor did he let himself down, and justified himself, saying Joh. 8, 46.: "Who accuses me of sin among you?" and before Annas Joh. 18, 24.: "If I have spoken evil, bear witness to it" 2c. I also know and am certain by the grace of God that I am more learned in the Scriptures than all the Sophists and Papists; but from arrogance God has yet graciously protected me, and will also protect me, that I should refuse to answer and let myself be heard before the very least Jew or Gentile, or whoever it might be.

(21) Also why do they themselves let their thing go forth in writing, if they will not stand before two or three, nor in a dangerous congregation? Or do they think that their writing comes before a harmless congregation, and not before two or three in particular? Yes, it amazes me how they forget their spirit and want to teach people orally and in writing, when they boast that everyone must hear God's voice for himself, and mock us for speaking God's word orally and in writing, as if it were of no value or use, and have a much higher, more exalted office than the apostles and prophets and Christ Himself, all of whom have spoken God's word orally or in writing, and have never said anything about the heavenly, divine voice that we need to hear. Thus, this spirit of the heavens pretends that he himself does not see what he is saying.

22 But I know that we who have and know the gospel, though we be poor sinners, have the right spirit, or as St. Paul says Rom. 8:23, primitias spiritus, the firstfruits of the spirit, though we have not the fullness of the spirit. There is no other than the same Spirit, who distributes his gifts miraculously. We know what faith and love and the cross are, and there is no higher thing on earth to know than faith and love. From this we can also know and judge which doctrine is right or wrong, according to faith or not. As we also know this spirit of lies

12 Erl. ö3, 263-265, Sect. 1: Von Münzers Unruhen. No. 763, W. XVI, 17-20. 13.

and judge that this is what he has in mind: he wants to abolish the Scriptures and the oral word of God, and abolish the sacraments of baptism and altar, and lead us into the spirit, where we are to tempt God with our own works and free will and wait for his work, and set God time, place and measure, if he wants to work with us.

(23) For their writing shows such an abominable presumption, that they write against the gospel of St. Marci, even with expressed words, namely: Contra Marcum ultimo cap, as if St. Marcus had written wrongly about baptism. And since they are not allowed to slap St. John in the mouth as St. Marcum did: "Who is not otherwise born of the Spirit and water", Joh. 3, 5. 2c., they interpret the word "water" does not know where, and badly reject the bodily baptism in water.

(24) But I would gladly know, because the Spirit is not without fruit, and their Spirit is so much higher than ours, whether it also bears higher fruit than ours; indeed, it must bear other and better fruit than ours, because it is better and higher. So we teach and confess that our spirit, which we preach and teach, brings forth the fruits of which St. Paul tells Gal. 5, 22. 23. as love, joy, peace, patience, kindness, faithfulness, gentleness and moderation; and as he tells Rom. 8, 13, that he put to death the works of the flesh, and crucified with Christ the old Adam with his lusts, Gal. 5. And summa, the fruit of our spirit is the fulfillment of the ten commandments of God.

25 Therefore, the universal spirit, which does not want our spirit to be anything, must certainly bear something higher than love and faith, peace, patience, 2c., since St. Paul describes love as the highest fruit, 1 Cor. 13, 13, and must do much better than God has commanded. I would like to know what that would be, since we know that the Spirit, acquired through Christ, is only given to us to fulfill God's commandment, as Paul says Rom. 8, 3. 4.

026 But if they will say, We live not as we teach, neither have we such a spirit.

1. In the old editions: "Traw" - faithfulness and faith.

I would well suffer them to say such things, for in doing so one can tangibly feel that there is not a good spirit speaking from them. We confess this ourselves, and it is not necessary to get this through heavenly voice and higher spirit, that we unfortunately do not do everything we should do. Indeed, St. Paul, Gal. 5:17, says that all things never come to pass, because the spirit and the flesh are with and against one another on earth.

So I do not yet feel any special fruit of the all-city spirit, without it wanting to strike with its fist and break wood and stones. Love, peace, patience, kindness and gentleness have so far been spared to prove, so that the fruits of the spirit do not become too mean. By the grace of God, however, I can show many fruits of the spirit among our people, and I would like to contrast my person alone, which is the least and most sinful, with all the fruits of the whole spirit of the city, if it is to be praised, no matter how highly it reproaches my life.

(28) But to reprove any man's doctrine for the infirmity of his life is not the Holy Spirit. For the Holy Spirit rebukes false doctrine and tolerates the weak in faith and life, as Romans 14:1 and 15:1 teaches St. Paul and in all places. It does not bother me that the universal spirit is so unfruitful, but that it teaches and wants to establish other doctrines. I would also have little to do with the papists, if they only taught correctly, their evil life would not do great harm. Because this spirit wants to go out and take offense at our sick life, and so insolently judges the doctrine for the sake of life, he has sufficiently proved who he is; for the Spirit of Christ judges no one who teaches rightly, and endures and bears, and helps those who do not yet live rightly, and does not so despise poor sinners as this Pharisaic spirit does.

Well, this affects the teaching, which will probably be found in time. Now let this be the summa, most gracious lords, that E. F. G. should not resist the office of the word. Let them only preach confidently and freshly, what they can and against whom they will: for, as I have said, there must be sects 1 Cor. 11:19, and the word of God must be in the field.

14 Erl. 53,285-287. cap. 10. vondem peasant revolt. W. XVI, 20-22. 15

Therefore also the evangelists are called hosts, Ps. 68, 12, and Christ a host king in the prophets. If their spirit is right, it will not be afraid of us and will remain well. If ours is right, neither will he fear them, nor anyone. Let the spirits burst upon each other and meet. But if some are deceived, let it be according to the course of the war: where there is strife and battle, some must fall and be wounded; but he that fighteth honestly shall be crowned.

(30) But where they would do more than fight with the word, and break and smite with the fist, let the F.G. take hold, whether it be we or they, and straightway forbid the land, saying, We will gladly suffer and see that ye fight with the word, that the right doctrine may be established; but hold your fist still, for that is our office, or lift you up unto the land. For we who guide the word of God are not to fight with our fists. It is a spiritual warfare that wins hearts and souls from the devil, and it is also written by Daniel Cap.8, 25. that the Antichrist shall be destroyed without hand. So also Isaiah Cap. 11,4. says that Christ will fight in his kingdom with the spirit of his mouth and with the rod of his lips. Preaching and suffering is our ministry, but not beating with fists and fighting back. So Christ and his apostles did not break churches or smash images, but won hearts with the Word of God, after which churches and images themselves fell.

We should do the same. First, tear the hearts away from the monasteries and spirits. If the churches and monasteries are desolate, let the lords of the land do with them what they will. What is wood and stone to us, if we have the hearts away? Behold, as I do; I have never touched a stone, nor broken nor burned anything in monasteries: nor by my word are the monasteries now made vacant in many places, even among the princes who are opposed to the Gospel. If I had attacked with the storm, as these prophets did, the hearts would have remained captive in all the world, and I would have broken down stone and wood in some place; who would have been the one to be saved?

that would have been useful? One may seek glory and honor with it, but one certainly does not seek the salvation of souls with it. Some think that I have done more harm to the pope without any fist than a powerful king would do. But because these prophets would like to do something special and better, and yet they cannot, they leave the souls to be saved, and attack wood and stone; this is supposed to be the new miraculous work of the high spirit.

32. If they want to argue that in the law of Moses the Jews were commanded to break all idols and to destroy the altars of the idols ^1)^ Deut. 7, 5. 12,2. 3., answer: they themselves know that God has done many works from the beginning through one word and faith, through many saints. And the Epistle to the Hebrews, Cap. 6, 12, also interprets this and says: "We should follow the faith of such saints, for we cannot follow the work of all saints. Now that the Jews broke altars and idols, they had at that time a sure commandment from God for the same work, which we do not have at this time. For when Abraham sacrificed his son, he certainly had God's commandment to do so; and yet afterwards all did wrong who sacrificed their children according to the work. It does not apply to imitate 2) in the works, otherwise we would also have to let ourselves be circumcised and do all Jewish works.

(33) Yes, if it were right for us Christians to break churches and storm like the Jews, then it would follow that we would have to physically kill all unbelievers, just as the Jews were commanded to kill the Canaanites and Amorites Deut. 7:1, as hard as they break images. With this the Spirit of God would gain nothing more to do than to shed blood; and "those who did not hear his heavenly voice" would all have to be strangled by him, so that the offenses would not remain among the people of God, which are much greater in the living unbelievers than in the images of wood and stone.

34. for this purpose such a commandment was given to the Jews.

1. In De Wette, in the Erlanger, and in Walch, here is still inappropriate: "!Mos^l1,2."
2. In the first edition and the Jena: "nachomen"; Wittenberg: "nachkamen", so also De Wette and the Erlanger.

[16]{.underline} Erl. SS, SS7 f. Section 1: Münzer's unrest. No. 763 f. W. XVI. 22-24. 17

as the people who were proven by God's miracles, who were certainly God's people, and yet did so with proper authority and sovereignty, and did not separate themselves into a group. But this spirit has not yet proven that it is God's people, with some miracle; in addition, it is dividing itself as if it were God's people alone, and feeds on it, without proper authority from God, and without God's commandment, and wants to have its spirit believed.

35. To remove sorrow must be done through the word of God. For even if all outward vexations were broken and removed, it is of no help if the hearts are not brought from unbelief to the right faith. For an unbelieving heart always finds new trouble, just as it happened among the Jews that they set up ten idols when they had broken one before. Therefore, in the New Testament, the right way must be used to drive out the devil and the evil, namely, the word of God, and with it the hearts of the faithful.

If he turns away from the devil, the devil himself and all his splendor and power 1) will fall.

36 I will leave it at that this time, and I have humbly asked E. F. G. to be serious about such storming and raving. F. G. that they do with seriousness to such storms and swarms, so that only the word of God is dealt with in these matters, as befits Christians, and the cause of sedition, to which He Omnes is otherwise more than too much inclined, is prevented. For it is not Christians who are willing to fight over the word, even with fists, and who are not rather willing to suffer everything, if they are fully and completely famous, like ten holy spirits. May God's mercy strengthen and protect E. F. G. forever, amen.

E. F. G. subservient

Mart. Luther.

1. In the first edition: "and all of his"; in the other editions: "and all of his"; in Obsopoeus una eurri tota xomxa ste.

- The second section of the tenth chapter.

Of the peasants' outrage in Swabia that broke out in 1525.

From the demands of duration".

764: The farmers' complaints and requests, written in 12 articles. Before April 1525.

Complaints and friendly requests, with attached Christian prayers of the whole community, now assembled, in twelve main articles in the shortest possible way.

This writing is found in the Wittenberg edition (1551), vol. Il, p. 75; in the Jena edition (1553), vol. Ill, p. 115; in the Altenburg edition, vol. Ill, p. Ill and in the Leipzig edition, vol. XIX, p. 250. Sleidanus considers the author in his eommout. d6 "tat" rslix., x. 118, Christoph Schapler, preacher in Memmingen, a follower of Zwingli, whereas Elias Frick in the German Seckendorf, p. 681, considers Joh. Heuglin, whom the Bishop of Constance had burned at Mersburg on May 10, 1527. Luther says in his admonition to the peasants (No. 767 in this volume, K35): "The one who has written your articles is not a pious man. - It should also be noted that a large number of scriptural passages are cited in the margin, which do not serve any purpose at all (in the Gan

33), in order to give the impression that the articles are proven from the Scriptures". Luther 1. e. also speaks about this. - Luther began the "Exhortation to Peace on the Twelve Articles of the Fellowship" 2c. on April 19 in Eisleben. After that our time determination. When Luther began this writing, the articles of the Bauerschaft would have already gone out in print, as he says right at the beginning. Köstlin, M. Luther (3), Vol. I, p. 734 states that these articles had been distributed since the month of March.

To the Christian reader peace and grace of God through Christ.

I. There are many unbelievers who now cause the gathered community to revile the gospel, saying that these are the fruits of the new gospel, that they will not obey anyone, that they will rise up in rebellion in all places, that they will run in great numbers with great violence, and that they will gather together to reform and destroy spiritual and temporal authorities, and perhaps even to slay them.

(2) To all these ungodly, sacrilegious judgments these articles described below reply. First of all, that they will not tolerate this disgrace of the word of God.

18 Cap. 10: About the peasants' revolt. W.xvi,24-27. 19

annul. On the other hand, the disobedience, yes, the indignation of all peasants, Christian excuse.

(3) First, the gospel is not a cause of rebellion or sedition, because it speaks of Christ, the promised Messiah, whose word and life teach nothing but love, peace, patience, and unity, so that all who believe in this Christ may become sweet, peaceful, patient, and united. If then the reason of all the articles of the peasants (as is clearly seen) is to hear the gospel and to live according to it, how can the antichrists call the gospel a cause of indignation and disobedience?

(4) But that some unbelievers and enemies of the gospel should rebel and rise up against such affection and desire is not caused by the gospel, but by the devil, the most harmful enemy of the gospel, who awakens it in his own through unbelief, so that the word of God (which teaches love, peace and unity) is suppressed and taken away.

5 Secondly. For it follows clearly that the peasants, desiring in their articles such a gospel for doctrine and life, may not be called disobedient, rebellious. But whether God wants to hear the peasants (anxiously calling for his word to live): who wants to rebuke the will of God, who wants to reach into his judgment, yes, who wants to resist his majesty? If he heard the children of Israel crying out to him, and delivered them out of the hand of Pharaoh Ex. 3, 7. f., may he not still save his own today? Yes, he will save, and in a short time Luc. 18, 8. Therefore, Christian reader, read such subsequent articles with diligence, and judge later.

Follow the 12 articles of the building community:

I. First, it is our humble request and desire, as well as the will and opinion of all of us, that we now want to have the authority and power for a whole congregation to choose and elect a pastor themselves, and also to have the authority to remove him again if he behaves improperly. The same elected pastor shall preach the holy gospel to us loudly and clearly, without any human addition, doctrine or commandment; for 1) always proclaiming the true faith to us gives us a reason to ask God for His grace, and to imagine the same true faith and confirm it in us. For if His grace is not imagined in us, then we always remain flesh and blood, which is of no use; as it is clearly stated in the Scriptures that we can only be saved through the true faith.

1. So the Jenaer. Wittenbergers: then.

faith to God, and must be saved by His mercy alone. Therefore, we need such a forerunner and pastor, and this is founded in Scripture.

II. Secondly, after the right tithe has been established in the Old Testament, and fulfilled in the New, nevertheless we will gladly give the right grain tithe 2) as it is due. Accordingly, it should be given to God and shared with his people; if it is due to a pastor who clearly proclaims the word of God, we are willing from now on to collect and collect this tithe from our church priests, if a congregation is established, and to give a pastor, who is chosen by a whole congregation, his fairly sufficient stay, to him and his people, according to the knowledge of a whole congregation; And what is left over shall be given to the poor (who are present in the same village), according to the form of the things and the judgment of a community.

What is left over shall be kept, if one has to travel because of land need; so that one may not apply a land tax on the poor, it shall be paid from this surplus 3). Even if it were the case that one or more villages had sold the tithe themselves, out of some necessity, the same, therefore to show 4 in the form of a whole village, he shall not pay it, but we will compare ourselves with him in a fair way according to form and matter, and redeem him such again with a fair aim and time. But whoever has not bought such from any village, and their ancestors have given them such themselves, we do not want to, shall not and are not obliged to give them anything else, only as stated above, to maintain our chosen priest with it, to pay it off afterwards, or to give it to the poor, as the holy scripture states, be they spiritual or secular. We do not want to give the small tithe at all, because God the Lord created cattle free of man, which we consider an unseemly tithe, 5) which men have invented, therefore we do not want to give it further.

III Thirdly, the custom has been so far that we have been taken for their own people;

2. "gern" is missing in the Wittenberger.
3. Thus the Jenaer. Wittenbergers: Ueberflusse.
4. This is the reading of the Jena edition. Wittenberger: "dieselbigen so der, um zu zeige" 2c. The meaning of this somewhat obscure passage will be: The one who can show documents that he has bought the tithe of a whole village shall not pay for it 2c.
5. So the Wittenbergers. Jenaer: "set".

20 Section 2: Outbreak of the Peasants' Revolt. No. 764. W.xvi, 27-29. 21

which is to be pitied, that Christ hath redeemed and bought us all with his precious shedding of blood, even as the shepherd, and as the most high, no man excepted. Therefore it is in accordance with the Scriptures that we are and want to be free. God does not teach us to be free or to have no authority. We are to live in commandments, not in free carnal will, but to love God as our Lord, to recognize in Him our neighbor, and to show Him everything 1) that we would also like, which God commanded us at the Last Supper; therefore we are to live according to His commandment. [This commandment does not indicate and instruct us that we are not obedient to authority; not only to authority, but we are to humble ourselves against everyone, so that we also gladly obey our chosen and appointed authority (appointed to us by God) in all proper and Christian matters. 2) There is no doubt that you will gladly relinquish our status as true and right Christians, or tell us in the Gospel that we are. 3)

IV. Fourthly, it has been customary up to now that no poor man has had the power to catch game, birds or fish in flowing water, which seems to us to be quite unseemly and unbrotherly, but selfish and not in accordance with the word of God. In some places, too, the authorities want the game to be defiant and to cause great harm, so that the unreasonable animals (which God has made grow for man's benefit) must eat uselessly, suffer wantonly, and keep silent about it, which is against God and our neighbor. When God the Lord created man, He gave him power over all animals, over the bird in the air and over the fish in the water Gen. 1:28, 30. Therefore our desire is, if one had water, that he may prove with sufficient writing that the water was knowingly bought in this way, we do not desire to take it by force, but one must have a Christian understanding in it because of brotherly love. But whoever cannot give sufficient notice of this, should communicate it to a congregation in a proper manner.

V. Fifth, we are also burdened with the logging. For our lordship has provided them with all the timber they need, and if the poor man needs any, he has to buy it for two dollars. It is our opinion what kind of woods they are,

1. Inserted by us,
2. In the Jena: be obedient; in the Wittenberg: be obedient, be 2c. - Property - serfdom.
3. "That we may be," namely, serfs.

If the clergy or seculars who did not buy it have it, it shall be returned to the whole community, and the community shall be quite free to let anyone take his need into the house, to burn, free of charge. Also, if it would be necessary to carpenter, also take for free; but with the knowledge of those who have been chosen by the community to do so. But if there is none, but that which has been honestly purchased, one shall compare himself with them brotherly and Christianly. If, however, the property had been taken from among them at the beginning, and was sold later, they shall compare themselves according to the condition of the property and the knowledge of brotherly love and holy scripture.

VI. sixthly, because of our hard burden of service, which is increased day by day, and daily increases: we desire that there may be some understanding in this, that we may not be hard burdened, but that we may be graciously regarded in this, as our parents served, according to the word of God alone.

VII Seventhly, that we shall henceforth not allow ourselves to complain any further about a manor, but as a manor is granted to one by right, so he shall possess it, according to the union of this lord and peasant. The lord shall not press him further nor force him, nor demand more service nor anything else from him for nothing, so that the peasant may use and eat such property without complaint 4). However, if the master requires services, the farmer shall be willing and obedient to him before others, but at hour and time, so that the farmer is not disadvantaged, and shall do so for quite a penny.

VIII. Eighthly, we are burdened, and many of those who have estates in their possession, that these estates cannot bear the 5) validity, and the peasants forfeit and spoil theirs on it: that the lordship have these estates inspected by honorable people, and create an 6) interest money according to equity, so that the peasant does not do his work in vain. For every day laborer is worthy of his wages.

IX. Ninthly, we are accused of great crimes, so that new statutes are always made; not that we are punished according to the form of the thing, but at times out of great envy, and at times out of

4. Walch: "measure". - Immediately following should probably be read "dem Herrn" instead of: "des Herrn" in the editions.

5s "Gült" - levy, tax, land rent.

ß) By us "am" l-ein) is put instead of: "am"; because this is a South German document.

[22]{.underline} Cap. 10 Of the building riot. W.xvi, 29-31. 23

great favor; is our opinion to punish us by old written punishment, according to which the matter is acted, and not according to favor.

X. For the tenth time, we have been complained that some have appropriated to them meadows, such fields, which belong to a community; we will take them back to our common hands, unless they have been purchased honestly. But if it has been bought unfairly, we shall settle amicably, brotherly with each other, according to the form of the matter.

XI. Eleventhly, we want to completely abolish the custom called death, which is not to be suffered, nor to allow widows and orphans to be deprived of their property against God and honor in such a disgraceful way, as has happened in many places (in various forms), and of those who were supposed to protect them 1) and guard them, 2) they have harmed us and harmed us, and if they had had little reason, they would have even taken this; that God no longer wants to have, but shall be completely off, no man shall owe anything for it, neither little nor much.

XII. Twelfth, it is our decision and final opinion that if one or more articles, as stated here, were not in accordance with the word of God (as we do not think they are), we would refrain from these articles, if they were explained to us on the basis of Scripture, if some articles were permitted to us now, and were subsequently found to be unlawful, they would be dead and gone from that time on, and would no longer be valid. If there are more articles in the Scriptures that are contrary to God and detrimental to our neighbor, we also want to reserve and decide this, and practice and use all Christian doctrine. Therefore we want to ask God the Lord, who can give us these things, and no one else. The peace of Christ be with us all, amen.

B. How Prince Ludwig of the Palatinate consults Melanchthon about the demands of the walls, and of Luther's and Melanchthon's writings published in this matter.

765 Letter from Elector Ludwig of the Palatinate to Melanchthon, in which he asks him for

1. Wittenberger: own.
2. Jenaer: to handle; this comes from the fact that in the original script it says "hand" instead of "have".

his expert opinion on the twelve articles of the peasants, if he could not come to Heidelberg in person. Dat. Heidelberg, May 18, 1525.

From Cyprian's "Useful Documents," vol. II, p. 345.

Von Gottes Gnaden Ludwig pfaltzgraff bey Rhein Ertztruchsses vnd > Churfürst 2c.

Our greetings to you, dear friend, We do not doubt that you have heard and know well the extent to which the uprising and elevation of the common man against all authority is also taking place around and in our principality in a noticeable way, and is making it difficult to handle the gospel, but in addition to this, there is a lot of unscrupulousness with robbery, fire, death and other unchristian acts against us, the nen, We have ordered the churches and cloisters to be disobedient to us in all cases of disobedience, and we have asked them, if they have any problems, to help us, although we have had good reason to act against these disobedient, insubordinate and insubordinate assemblies. Thus we, as the sovereign prince, have borne the burden of our own people and Christian blood to soak up 3) and spill, and thereby to prevent the spreading of 4) the inheritance and bequeathing of land and people to us in the way of goodness, We have ridden with these two persons to two assembled houses, and have agreed to deal with them in good faith, and have done so much with them, that we have not been able to find out about the XII. Article XII, which they have requested of us, as you will note here, we will further consider and act upon, which is to be held or not, a Diet to be held in the next week after Pentecost, in the form that we would like to compare it with them, that has its way, but which we could not tolerate, that should be up to the princes and sovereigns of the kingdom, what they would commonly agree to and do in what they consider good, that we also want to let us be sociable and comply with it. Because now not only us, but all the sovereignty and authority for the preservation of fridges and rights noticeably and much in it, also smelting further Nachteyl and damage, therefore to the Strestrewung land.

3. durchechtern (durcbechtenj - pursue. Compare St. Louis edition, Vol. XIV, 793.
4. "lests" will probably be as much as: Setzens, Schädigens.

[24]{.underline} Section 2: Outbreak of the Peasants' Revolt. No. 765 f. W. xvi, 31-33. 25

We have shed our blood and Christian blood, which we have ever taken the greatest pains to do, and also that we do not want to establish justice and righteousness with God, and that you, as a born and bred man, have experienced and practiced the care of others in the Holy Scriptures, and are undoubtedly inclined to peace and righteousness, to which you are named in such articles as a juror. Therefore, we kindly ask and request you to take good care of the matter, and to appear before us here in Heydelberg at the next Pentecost in one of our persons, or, if it should not be possible, at least to give us your counsel and good advice from the divine law of the Gospel Scriptures, with indication of the end and place where it is written, which we, as a secular authority, find to keep the same XII. Article XII, which we, as a secular authority of this XIIth Article, have found to be true, the like of which the opponents of us in this same rejoinder are obliged to perform, and to send to us in writing at the above-mentioned time 1) In which we graciously acknowledge a good work also acceptable to us, D. Heydelberg, Thursday after Cantate May 18 Anno MVXXV.

The first name of our dear faithful Philippo Melanchthon, now at > Wittenberg.

766 Philipp Melanchthon's writing against the articles of the Bauerschast. Late May or early June 1525.

This writing appeared in a single edition in quarto; then in the Wittenberg edition (1551), Pd. Since the Elector of the Palatinate informs Melanchthon in his previous letter that "in the next week after Pentecost (Pentecost fell on June 4) a Diet is to be held" for the discussion of this matter, our writing must be set at the end of May or beginning of June. But the "Appendix" shows that the same was printed only after the victory over the peasants.

(1) Because the community appeals to the holy gospel and uses it as a pretense, it is necessary at first to know what the holy gospel requires of us, or does not require, that one may judge the articles of the community, which they all seem to enforce under the appearance and name of God, and let it be heard that all their articles are a reason to hear the gospel and to live in accordance with it, but they are not.

1. Melanchthon will have fulfilled this by the next writing.

the peasantry covets much that it does not have fug, that it also does not call the gospel. To this end, they use violence and want to carry out their intentions with riots and uprisings, and with murder.

(2) But now they have offered themselves to be instructed with the gospel. Therefore it is right that the gospel and true Christian doctrine be presented to them, for there are undoubtedly many among the common multitude who sin out of ignorance, who, if they were properly instructed, it is to be hoped would refrain from such wicked deeds, and consider God's judgment, their souls, and their poor wives and children.

(3) But many are so wilful and so blinded by the devil that they neither want nor like peace. And these in many places, though they are warned and exhorted to peace by godly scripture and preaching, it is of no avail; and because they anger God more, they only become more wicked and stiff-necked from such exhortation. We will talk about them later. But now we want to understand recently what the Gospel demands, and how a Christian heart is to be wise towards God, his neighbor and the authorities.

4 St. Paul speaks 1 Tim. I, 5, that this is the content of the law, recently formulated: "Love from a pure heart, with a good conscience, and true faith. With faith one acts against God, with love against one's neighbor and authorities. Now what is faith? This is faith when God shows sin to the conscience and truly frightens it, so that it begins to heartily fear God's judgment. For God has commanded to punish sin and to preach repentance. When the heart hears from Christ that through him, without our merit, grace and forgiveness of sins have been granted, and thus feels comfort and joy that it stands at rest before God, and is certain that God has been reconciled again, and therefore in tribulation, as in death or other distresses, relies on God, and knows that God has an eye on us and will help us, and can thus be satisfied, because it is certain of such comfort. This is called faith, which the gospel preaches.

005 When the king of Assyria was before Jerusalem, and Ezekiel was too weak to strike him down, a heart without right faith would either have despaired and surrendered to the enemy, or else fled, or else killed itself, or else in desperation would have dared to do something, and would have fought with the enemy, thinking, If it succeeds, it is gained; but if it does not, it is not gained.

26Cap . 10 Of the peasant revolt. W.xvi, 33-36. 27

we must perish. But what does Ezekiel do? Because his heart knows God, believes in God, and seeks help from God, he asks God to advise him. God helped him, as it is written in Isa. 37.

6 St. Paul says that it should be a faith without hypocrisy. For there are many people on earth who call themselves Christians, and boast of faith, but they realize when it comes to the meeting that they do not believe. For as soon as misfortune comes, they despair of God, thinking that He does not respect us, and does not care for us as much as is preached, and seek help as long as they can from their own power, wisdom or strength, even from the devil, as Saul did; when he was worried and the enemies had approached, he sought help and counsel from the sorceress.

(7) Thus, many boast of faith and say they are Christians, just as the community wants to be called Christians. But let every man know, if his heart does not sincerely fear God's judgment and trust in God in all offences, but his heart throbs for good, for power, for heaps, that he is not a Christian. For Isaiah 66:2 says that God dwells with those who are of a fearful and lowly heart; and John 3:14: "As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have everlasting life."

8. such a right faith cannot be imagined by human reason or will by its own power, but the Holy Spirit works and creates it in many hearts; as John 6:45 is written: "they must all be taught by God", and Romans 8:14: "they are God's children whom the Spirit of God impels".

9 Thus, the main part of a Christian life is such faith, by which he becomes one with God and reconciled, and comes to rest in all cases. And as your faith is inward in the heart, so Christian being is primarily an inward being. And one must strive for the main part and the seal, as it is called Joh. 6, 27, of Christian being. For this is where glitter separates itself from true piety, which God works.

10 God also orders this faith everywhere in Scripture, and especially in the first commandment, and Jer. 9:23, 24: "Let not the wise man glory in his wisdom, nor the mighty man in his power, nor the rich man in his wealth; but let every man glory in this, that he knoweth me, that I am a God who hath mercy on earth.

to do judgment and to help the righteous; this pleases me," that is, to keep and believe in God and to provide oneself to God in this way, that is right worship and piety.

From love.

The other piece is: love from a pure heart and a good conscience. For when the heart thus recognizes how great a mercy God has shown us, it knows that it should in turn show gratitude to those whom God has commanded us to love and serve. Now God has said: "You shall love your neighbor as yourself, you shall not kill, you shall not commit unchastity, you shall not steal" 2c. Thus, a Christian heart desires to please God in these things; it serves its neighbor, it is kind to him, it demonstrates discipline and chastity in him, it helps him to preserve his goods. These things are required by Christ Matth. 5, 20. ff. and Paul Rom. 12, 8. ff.

From the supremacy.

12. and especially the gospel demands obedience to authority. And because this article is so despised by those who call themselves evangelicals, we want to hold the gospel and God's word against them, in which they see how hard they fight against God under the appearance of the gospel. Paul to the Romans on the 13th, v. 1 ff., speaks thus: "Let every man be subject to the authority that rules over him; for there is no authority but from God alone, and all authority is ordered by God. Whoever resists the authority resists God's order, and whoever resists will be punished. And righteousness is not a fright of good works, but of evil. But if you do not fear authority, do good, and you will receive praise from it. For she is a servant of God, for your good. But if you do evil, fear her; for she does not bear the sword in vain, but is a servant of God, for vengeance and punishment to him who does evil. Therefore it is necessary to be her subject, not only for the sake of punishment, but also for the sake of conscience. Therefore give to the womb, for they are servants of God, and have work to do. Therefore give to all what you owe: to whom the bosom belongs, give the bosom; to whom the toll belongs, give the toll; to whom fear belongs, give fear; to whom honor belongs, give honor."

Here St. Paul teaches three things. First, from whence authority is instituted; and says that God has ordained authority. For because not

28 Section 2: Outbreak of the Peasants' Revolt. No. 766. W.xvi,36-3s. ZA

Since everyone is a Christian and willingly abstains from harming others, but there are also many wanton people who commit sacrilege against other people's bodies, property, wives or children, God has, in addition to the Gospel, instituted such secular regiment and discipline to protect the honorable and to create peace for them, and to punish sacrilege. For this purpose, the authorities make court and law so that people may divide, possess and use physical goods in peace, and order judges, warriors and the like to protect peace and prevent murder. Luc. 3:14: "Let yourselves be content with your wages."

14 A Christian may make use of such worldly ordinances, even if it is not in one place as in another. For, as has been said above, Christianity is primarily an inward life and being, and is not bound to such order, but should use it according to love and peace. Goods are divided differently in Saxony than on the Rhine, and it may be that one is more miserable than the other; nevertheless, for the sake of peace, a Christian should remain within the rights of his country, and this does him no harm to his soul; indeed, if he does not want to be content, then he does harm to his soul.

15 Thus in some places there is servitude, which he must bear for the sake of peace, even though it does not exist in other dominions. The gospel does not demand that such land ordinances be changed, but demands obedience, without doing anything contrary to God that is commanded by authority. For there one should keep the rule Apost. 5, 29: "One must be obedient to God more than to men."

16 And this is to be noted, that God has appointed the rulers, that they, the rulers, may know that they are in a state that is pleasing to God. For one cannot serve God in works or positions that He has not ordained or instituted. It is also comforting to the authorities that they may have confidence and reason to believe that God will preserve them against the will of the rebellious, as God has often indicated. As with David, even though his own son expelled him from the land, and the whole country had fallen from him, yet God reinstated him and suppressed the rebels. For Solomon says Proverbs 21:30: "No wisdom, no understanding, no art can help against the Lord," and Paul says here that all who resist rulership will be punished. And David asks God to

1. Wittenberger: "Christians" - a Christian.

and reinstate him, because he has ordered it, Ps. 7, 7: "Judge the office that you have appointed.

(17) It is also comforting to the subjects that they know that God is pleased with their obedience to the authorities, and what they do for the good of the authorities, that they do this for God, and thus truly serve God in the burdens they bear from the authorities, be it traveling, giving appraisals or otherwise. And it is just as holy a work to do so as if God were to bless one especially from heaven. Raising the dead, or whatever you want to call it.

This is also frightening to the rebels, because they have a great and powerful Lord as their enemy, against whom they fight. One may stand before guns and other weapons, but to stand against God is impossible. Now God's command is as good as if he had commanded everyone in particular by an angel from heaven not to resist the supremacy. How hard the devil must have possessed the hearts that do not respect such words of God, and yet boast of the Gospel.

19 Secondly, Paul binds the conference and teaches that one should not be obedient to the authorities only because they have imposed punishment, as I must be obedient to a robber, but for the sake of conscience, that is, God demands such obedience and wants to condemn those who are disobedient. And even if the world would be too weak to punish such an outrage, God will not let it go unpunished. God is not pleased with such disobedience to authority, unless He specifically commands one to act against authority, as He commanded Mosiah or Jesus; then He gave signs and testimonies so that one would be certain whom to obey and whom He had made Lord.

20 Thirdly, St. Paul teaches here, in which one should show obedience to the rulers, and says, one should give womb and customs, that is, in order to keep peace, confess it much; to reward people, to build, 2c. one should give such money. If the princes invest it badly, they shall answer for it; we owe it to them to advance ours, for the sake of peace.

(21) Secondly, one should show fear, of which it has been said enough above that one should fear authority, because it has command from God. Therefore, one should fear the commandment of authority as if it had been commanded by God, and in service look to God's will, not only to the eyes of the ruler, as St. Paul commanded the servants, not only to the eyes of the masters.

30Cap . 10 Of the peasants' revolt. W. xvi,3s-4i. 31

but to serve from the heart 2c. because one serves God -aran Eph. 6, 5. 6. Col. 3, 22. 23..

22 Solomon teaches such serious fear, Proverbs 16:14: "The king's displeasure is a messenger of death, but a wise man propitiates him"; and Cap. 20:2: "The king's anger is like a lion's roar; he who enrages him denounces his life." This is a terrifying judgment, which God accuses of sin and wants to punish those who anger the rulers. Therefore beware of the disobedient. For even if the world were too weak to punish disobedience, God would not let it go unpunished; as is also said above by the saying of Paul, Rom. 13, 5: Propter conscientiam etc..

(23) Fourthly, they shall be honored. To offer honor is not only to make outward gestures, to bow and take off one's hat; it is to consider them, the rulers, wise and just, and therefore to be grateful to them. Now it happens, as in the game, that he who is entitled thinks he wants to do better. So the subjects often think, when they govern, that it would behoove them to prevent much harm, and to administer justice more efficiently and diligently. Some also often cry out that injustice is done to them or to others; and do not think that they should bear God's will on the sovereignty, and that there has never been a sovereignty on earth that would have been without blame; one cannot dispute it all. There is no doubt that the two best rulers on earth were David and Solomon; nor did David have to hear from his own son, he did not hear the people, he did not straighten things out. So Israel also complained to carry Solomon's essays longer.

There is no reason on earth so great that can suffice the regiment. Yes, where God does not give happiness, it is not possible to maintain a regiment for three days with human wisdom. That is why St. Paul demands that one should give honor to the leadership, that is, that one should consider it wise and just. And if in time other things please us, that we yield to their wisdom and righteousness for the sake of peace, and be thankful for other benefits, which we receive much by their toil, care, and labor. For even if someone is wronged, they still help us to peace, so that we may train our children in discipline and piety, and seek nourishment for them. Is not this worthy of thanksgiving?

(25) Now it would be a great ingratitude if a friend had given me a hundred florins, and I found among them a florin or two that were too light; for this cause I grumbled, and

I pounded with him, and did not thank him for the others. So do the peasants in many articles. They want to hunt and fish, which is not very necessary for them, and therefore they insist with their sovereignty, and do not consider how great goods they would otherwise receive from them. As that the princes must prevent that each knave fall today to one, tomorrow to the other in his own, disgrace him wife and children, deprive them of their food 2c. Item, create peace, so that the children may be educated to godliness and respectability. Thus the gospel demands not only obedience to authority, but also reverence.

26 Therefore God also commanded in Exodus 22:28: "You shall not curse your ruler," that is, you shall show him honor, praise him, and consider what he decrees and establishes to be wise and right. For as one says: God is with in the ship, so God is truly with in the rule, and gives fortune and misfortune according to his will. Therefore Solomon says Proverbs 29:26: "Many seek the face of a prince, but every man's judgment comes from the Lord," that is, many take comfort in the grace and power of princes, but as God wills, so it comes to pass; Cap. 21, 1: "The king's heart is in the hand of the Lord, like streams of water, and he inclines it wherever he wills"; and Cap. 16, 10: "Divination is in the mouth of the king, his mouth does not fail in judgment", that is, the regiment is God's order, and God stands with the princes, and gives them wisdom to rule and maintains their regiment. For where God does not keep it, and where God does not give grace and wisdom, it may not be maintained by human skill.

27 You say: But how if they reproach me too harshly or unreasonably? Answer: Even though a ruler does wrong, and scourges and scrapes you, it is not right to cause a riot, just as it is not right, if someone has killed a brother, to avenge it with his own violence. God does not want any outrages to be committed against authority, or anyone to presume to rule without orderly officials. For Christ says Matth. 26, 52: "Whoever takes the sword shall perish with the sword", that is, no one shall avenge himself with his own power, or be subject to the sword and rule, without orderly officials. St. Peter had a right cause, because he wanted to defend Christ, because Christ was wronged. Nevertheless, St. Peter did wrong, because he wanted to fight against ordered officials, and he was not commanded to use the sword. It did not help, and Christ pronounced judgment on him.

Section 2: Outbreak of the Peasants' Revolt. No. 766. w. xvi, 41-44. zz

terrifying verdict that he was guilty of death: "He who takes the sword shall perish by the sword."

28. also rebellion is forbidden, Rom. 13, 2. since St. Paul says: "Whoever rebels against authority will be punished. God is hard on those who rebel against authority. Also the histories show that rebels have always been punished at the end; as 4Mos. 16 Dathan and Abiram devoured the earth, and Judges. 9,53. a woman threw Abimelech to death. So also Absalom, Siba perished. Zambri Zimri, 1 Kings 16:18, burned himself. God also punished Baasha for stirring up a rebellion against Nadab, even though the same king was not pleasing to God, 1 Kings 16:11. God has judged many such things among the heathen Apium Decemvirum, Catilinam and others, at Rome and in other countries. For God wants all the world to be obedient to the authorities, and punishes disobedience among all peoples, whether they are called Jews, Gentiles or Christians. Solomon also says Proverbs 24:21 ff: "My child, fear the LORD and the king, and do not mix with the rebellious, for their calamity will come suddenly."
29. above this the gospel demands that one suffer injustice not only from authority but from everyone, as it is written Match. 5:39: "I tell you not to resist evil, but if anyone strikes you on the right cheek, offer him the other also"; and Rom. 12:19: "Do not avenge yourselves, my beloved, but give place to wrath. For it is written: Vengeance is mine, I will repay." This is what Christians do; they do not take up the sword, and do not fall upon the goods of others; they do not, like these peasants who call themselves a Christian community, storm to the shame of Christ, because they not only intend disobedience, which God also punishes in the Gentiles and Turks, but also commit robbery.

30 From all this we conclude that, because the gospel demands obedience to authority and rebellion, even if princes do evil, and also otherwise demands that one suffer injustice, they act against the gospel in that they rebel against their authority, and commit and use violence and iniquity against it. And they make themselves liars by writing that they desire to live according to the gospel, and yet they act so publicly against God that it may be assumed that the devil is driving them and intends to destroy them, body and soul. For be it as it may, this sacrilege will be punished in the end, just as

St. Paul says Rom. 13, 2: "Whoever rebels against authority will be punished", and as it can be seen that no murder remains unpunished; for God, because of His order that He has made, keeps Gen. 9, 6: "Whoever spills the blood of man, his blood shall also be spilled by man", so also this outrage will not remain unpunished, because a riot is manifold murder.

(31) Therefore, even if all the articles of the church were commanded in the Gospel, they would still do against God to enforce it by force and rebellion. They are still so wicked, and do such willfulness under the appearance of God's name. But God says: "Whoever misuses His name will not go unpunished. Whoever then fears God, and out of foolishness would have consented to go with the mob, let him desist from it, and consider soul and body, wife and child; for it will not go unpunished.

This is what is said in general about the farmer's action. Now let us talk about the articles.

First of all, I would have liked that the one who wrote the articles, and put on so much writing by mistake, would have added his name. This would be done in the light. It has a very evil appearance to make use of such blind tricks; to make the poor simple-minded people believe that such articles are founded in the Scriptures, but in many places the Scriptures are forged. But whether such lies are from God or from the devil is well to be judged, for they are horrible lies that thus falsely attract the Scriptures.

To the I. Article

From parishes.

34 The authorities are responsible to let the gospel be preached. For Christ says in Matt. 10:15 that the city that will not hear the gospel will be punished more severely than Sodoma and Gomorrah; and Proverbs 25:4, 5: "If you separate the foam from the silver, it becomes a pure vessel. So also, if one takes away God's contempt from the king, righteousness will bring happiness to his throne." God also set Pharaoh as an example, so that the authorities would learn not to despise God's word, but to give it room.

(35) But where ever a ruler, possessed by the devel, would not suffer the gospel to be preached purely, yet let no sedition be stirred up, for God has forbidden sedition; but let every one that believeth aright keep his faith for himself.

34 Cap. 10 Of the peasant revolt. W.xvi, 44-46. 35

He shall confess and teach his household and anyone else who desires to learn. If an authority wants to harm him, he should suffer this and not seek revenge or help from the mob. Yes, this is not a Christian who seeks help from the mob, for Paul says Rom. 12:19: "Do not avenge yourselves, my beloved, but give place to wrath. So Christ punished Peter when he wanted to fight; yes, he also asked that the disciples not be harmed. He wanted to serve himself. It is not valid to want to be a Christian and lay the cross on the backs of others; you must carry it yourself.

(36) The same shall be done with pastors. Where a tyrant does not want to suffer right preachers, you should not do violence to false teachers, but, as Christ is called, avoid them. For Christ did not command that the goods of the Pharisees should be taken away, that they should be put to death, but that their teaching should be shunned.

If you want to have one who teaches right, keep him at your expense, if the authorities do not want to let him follow the parish goods. For even if a pastor is received from a parish, that parish does not have the power to withdraw the use of the property from the one to whom it is given by the authority, but to change the order of such use is solely up to the authority that has had such property in its power up to now. Where the authority has placed a priest in such property, it is robbery if you want to expel him without the authority's will. The goods or use which you are accustomed to give to the authority are no longer yours, but the authority's; to break off something from them is violence and sacrilege.

38 Therefore, if you want to have a better preacher, it is fair that you pay him from yours without robbery, Gal. 6:6: "He who is taught shall share with him who teaches him. For even in St. Paul's day the authorities had not ordained anything for this; the Gentiles had all the use.

39. even if an authority does not permit this, you must not cause a riot, but go to the places where you can hear the right teaching. If an accident happens to you, you shall suffer it and not cause a riot. I also speak of right doctrine, not of seditious doctrine. The gospel does not teach sedition, but peace, discipline and patience.

40 But where a God-fearing authority wants to have the gospel preached, it would be good for the churches everywhere to have the power to elect and call pastors themselves, as Apostles 6 did with the election of deacons. 6 the election of deacons. For even a whole

And Paul does not want to banish Corinthians alone 1 Cor. 5, 1. ff. but with the whole church. That therefore to appoint and to depose was the power of the church.

41 But with such an election there must also be a prince who is entitled to see that nothing rebellious is preached. For a prince is set for the protection of the pious and the punishment of the wicked, Romans 13:3, 4. Now it has happened in many places in the German lands that the peasants themselves have taken on preachers who have pretended to the mob, have taught that one should not give decimas, should not give interest, and the like much more, which has grown into a miserable outrage. Yes, where someone taught obedience or that one should give interest and decimas, they wanted to stone him, although the gospel teaches not only to give what proper authority has instituted, but also means to let go of the cloak, where someone takes your skirt unjustly Matth. 5, 40.

For this reason St. Paul commands Tito to ordain priests, and to Timothy he says that no one should be chosen unless he has been proven beforehand. Therefore, sovereigns and churches should find out beforehand, so that they know what they are up to. So far, the bishops have accepted ordination, but no one has tried, but like Jeroboam, they have made priests loose, careless, inexperienced people. What good will come of this is now being determined.

To the II. Article

From the tithe.

Tithes are not given by virtue of the Old Testament. For the Old Testament does not bind us, especially in matters of worldly order and government, how goods are to be divided, as St. Paul teaches in Col. 2 and Gal. 5. But one is obligated to give what a worldly authority has appointed, and where it has created it, it is called Decimä or Octavä. For Paul says in Romans 13:7, "To whomsoever the bosom belongs, give the bosom; to whomsoever the toll belongs, give the toll." For a ruler must have a great cost for the common need of the land. The Romans undoubtedly took much property that God had assigned to the priests or to the temple; the Jews also disputed whether they owed it to give differently than God had ordained. Yes, if the peasants now had such a bill, how they would rage! Nevertheless, they have been guilty,

36 Section 2: Outbreak of the Peasants' Revolt. No. 766. W. xvi, 46-49. Z7

to let them go to the dominion, because they were no longer masters of their goods, but God gave them to other dominions. On this Christ says of the Didrachmo sLinsgroschen^: "Lest we offend them," 2c., Matth. 17, 27. John Baptist" Luc. 3, 14. also approved of such an order that one gives a dominion its pay, as he says to the Roman officials: "Be content with your pay."

44 For this reason, one is obligated to tithe, because the authorities have made such an order with the goods. But whoever rebels against such an order wants to take away the authority's right. In Egypt they gave the fifth part, and all the king's goods were his own, and Joseph, who had the Holy Spirit, made such an order, and thus burdened the mob; yet they were obliged to give it.

45 But thou sayest, The lordship hath no need of it; the monks and priests have it, and do nothing for it. Answer: What is that to you? Nevertheless you should not take anything from the authorities, and give what is given to you where they have ordered it, until they do it differently; in this you do right, for to take something from someone by your own authority is sacrilege. However, I would like the authorities to have an understanding with the foundations and monasteries; we will talk about this later.

46 But in sum, the peasants have neither the right nor the justification to break off the tithes of the authorities, and to deal with them as they wish. For to break such land ordinances is to break the common peace, which is against love.

(47) In many places the tithe is of the temporal government; in many places it is bought by the temporal government. To seize it by force and take what does not belong to you is robbery.

They write of the small tithe that they do not want to give it at all, because God created the animals freely. Yes, God created them, but in addition, he decreed that each one should use his own. Otherwise, you may go into my stable and take from it according to your sense 2c. Free means that one may eat it without conscience complaint, which is not forbidden, as the Jews were forbidden the swine; does not mean free, that one may take from another what is his. Therefore, the author of the article here has used the Scriptures badly, and the peasants are doing wrong that they want to break off such a thing from a ruler with their own iniquity.

On the III article

From serfdom.

(49) It is also a sacrilege and violence that they will not be bondmen. But that they put on scripture, that Christ has made us free, is speaking of spiritual freedom, that we are sure that through him our sin is taken away, without our satisfaction, and that we may recently provide, ask and hope for good things to God; and that Christ gives the Holy Spirit to his own, so that they resist the devil, that the devil may not cast them into sin, as the wicked, whose hearts he has in his power, drive them to murder, adultery, blasphemy 2c.

50 Therefore Christian liberty is in the heart, and cannot be seen with carnal eyes. Outwardly a Christian patiently and cheerfully bears all worldly and civil ordinances, and needs them as food and clothing; he may be a serf and a subject; he may also be noble and a ruler; he may hold to Saxon rights or Roman rights in custom and the division of property. Such things do not mislead the faith; indeed, the gospel demands that such worldly orders be kept for the sake of peace. Paul to Eph. 6, v. 5-7: "Ye bondmen, be obedient to your fleshly masters with fear and trembling, with a willing heart, as to Christ, not with service only in view, as to please men, but as servants of Christ; and do such wills of God kindly from the heart" 2c., and to Colossians 3, 22: "Ye bondmen, be obedient in all things to your fleshly masters" 2c. V. 25.: "He who does wrong will receive what he has wronged." So Joseph himself was a bondman in Egypt for a long time, and other saints much.

Therefore, the imposition of the peasants has no appearance; indeed, it would be necessary that such a wild, naughty people, as the Germans are, should have even less freedom than they have. Joseph complained severely to Egypt that the people should not be allowed to go too far. But our rulers allow the people all courage, take only money from them, and keep them in no restraint; from this follows great mischief.

To the IV. Article

From hunting.

It is wrong to hunt in the forests of princes. For Roman law also teaches that a man may forbid anyone to enter his own territory.

38 Cap. 10: On the peasant revolt. W. XVI, 49-51. 39

But that the peasants say that God has created it freely, shall stand by it, that everyone may use his own, without harm to others.

(53) Neither shall the princes harm any man with the wild, as it may be ordered, or suffer any to fall upon his own.

The peasants themselves want to judge here and demand that everyone prove where he has his water or the like. Such is violence, for they are not judges. If a village has a complaint against the one who has taken a possession from a community, it may petition him legally. For thus saith God, Deut. 25:1, If there be a quarrel between men, let them be brought before the courts, and let them be judged: and Christ, Luc. 12:14, would not judge, saying, Who hath made me a judge, or a hereditary judge over you, but direct them to the proper officers.

On the V. Article

From forests

55 This is also my opinion, that they should not drive by force. If, however, someone has seized common forests, he is justified in requesting it. Also, often a ruler may have cause to take common property, to cultivate it, or otherwise; and even if it were force, it is unjust to demand it with riots.

To the VI article

From services.

(56) Let the ministries also act legally, for this is why there is judgment and authority in the world, as Paul says in Romans 13:3, for the fear of the wicked and for the protection of the righteous, so that no one is harmed contrary to the law. Also, for the sake of peace, the authorities should give in, as the ancients advised Roboam to give in, 1 Kings 12:7. This also answers the seventh article.

To the VIII. Article

From interest.

(57) This is a wide matter, of interest, to speak of it shortly. First of all, it is not wrong for one to buy a servitude in another's property; for God allows one to give away his body; should he not also allow that in the property? Where the property does not bear the interest, one may rightly decide for anyone. It often happens that the peasants themselves buy the estates.

and take up; is there fair that they kick^) of goods? It does not apply so that if they have made debts, that they wanted to call it others pay. Paul 1 Thess. 4, 6. says: "Let no one reach too far, nor overcharge his brother in action! For the Lord is the avenger of all these things."

To the IX article

From punishment.

(58) A government may impose punishment according to the need of the land, for God has ordained it to ward off evil and to punish it. And are not the peasants right to want to make a rule, a law in it. They are such a naughty, wanton, bloodthirsty people, Germans, that they should be held much more harshly. For Solomon says, Proverbs 26:3: "A scourge belongs to the horse, and a bridle to the ass, and a rod to the fool's back"; and Sir 33:25: "A donkey's fodder, scourge and burden. Thus to the servant his bread, punishment and work.

(59) God also calls the temporal government a sword. But a sword that shall cut, whether it be punishment of goods, of life or limb, as the iniquity requires. It is all-merciful, if one cuts another, and damages him in the body, paralyzes him, so that one can pay with money. One can see how seriously God punished in the wilderness. He also said in the Law, Deut. 19:13, 21: "You shall not show mercy." In this way he indicated that he wanted the regiment to be serious, but so that no one would be wronged, and so that no one would be wronged by authority, as Ahab did and others whom God punished severely. Now there is much beating without measure in Germany, also feasting and fornication, which sins God punished with death in the Old Testament. Deut. 21, 18. ff.

Before the tenth article is spoken above in the sixth.

To the XI article.

60 The fall of death is a servitude. Now we have said above that servitude is to be suffered, and also that it is not contrary to the gospel. But here in this piece the lordship should give way, and look upon the poor orphans, whom they help.

1. This "they" will refer to those who bought the interest; the next "they" to the farmers.

40 Section 2: Outbreak of the Peasants' Revolt. No. 766. w. xvi.si-si. 41

guilty before God. For so plead court. 14, 4. 5.: If you have mercy on the fatherless, I will heal the wounds 2c. God also commanded, Deut. 24, 17: "You shall not take the widow's garment as a pledge." In this way God indicates that He wants the poor, abandoned orphans to be spared.

Decision.

First, the community is wrong and acts against God by rebelling and using force against the authorities, if all articles were very Christian, because God demands obedience to the authorities, as St. Paul says in Romans 13:2.He who resists authority will be punished"; and Proverbs 24:21 f.: "My child, fear the Lord and the King, and do not mix with the rebellious, for their disaster will come suddenly; and who knows when the rebellious' misfortune will come?

62 Secondly, the gospel gives the right to suffer injustice; therefore the peasants act unchristianly, covering themselves with the name of the gospel. And consider that the devil incites the peasants to this, only that the holy gospel is reviled and blasphemed, and thus false delusion is introduced from the faith, that the gospel again, as before, is obscured.

Thirdly, it is wrong to cause a riot, if the articles were all right, but one should yield to the authorities. Now the several articles are also unjust, as is indicated above; that it is to be pitied that the blind people put their poor wife and child, their body and soul, in danger, because of such wicked things. Yes, by this one may feel that the devil is revengeful; he takes pleasure in killing, as Christ says Joh. 8, 44: "The devil has been a murderer from the beginning.

A prince deserves honor and all good things when he has created peace in a country, so that we may train the poor children to discipline and godliness. How blind we are that we ourselves break the peace, and deal dishonestly with those who have nevertheless obtained peace, to whom we owe great gratitude. Consider this, every honorable heart, and think of God's will, which demands heartfelt gratitude toward the rulers, and refrain from iniquity and wantonness. God will show one day what displeasure he bears from such iniquity. For he says, Proverbs 24:22, "Their accident will come suddenly.

1. In Luther: "operation" - driving, instigating.

Do not be mistaken, dear friend, that you are called a hypocrite or otherwise; God will judge the matter well, and has already judged it in many places. The rebels are still so possessed by the devil that they will not be satisfied; they despise their oaths; what they grant they do not keep, and cry out that it is evangelical. But it is written in the other commandment that no unfaithful person shall prosper, for the text thus says: "God will not let him go unpunished who takes His name in vain.

66. Fourthly, I ask that the princes take amicable action at the first, and leave something that would be fair, according to the advice of the ancients, 1 Kings 12:7, who advised King Roboam that he had imposed the burdens of Solomon, who had undoubtedly ruled very well and had not burdened anyone unfairly.

67 Even though they have sinned in many ways, who knows what God will do to them if they do not humble themselves? For God has kept it this way, that He has cast down all dominion from the beginning, when the will to reign has become too great. The Assyrians, the Syrians, the Greeks, the Romans, Carthage, have all been destroyed; the Jewish kingdom, which God Himself had ordered and instituted, has also disintegrated, which, after all, had such great promises from God that the Jews always thought that it would remain standing until the end of the world. But because one forgets God in the great happiness, punishment always follows; as God especially showed in the king Nabuchodonosor. Dan. 4, 30.

68 It is also necessary that the princes take action with the monasteries and foundations, so that the great abuse that is in the mass is stopped. For it is evident how frivolously the mass is treated, and how a great fair is made of it, when St. Paul says: "He that eateth and drinketh unworthily eateth and drinketh judgment to himself, lest he should distinguish the body of the Lord" 1 Cor. 11:27. Now it is known how it happens in the churches everywhere, how loose people let themselves be driven to mass for the sake of their bellies. Therefore, God truly punishes the land and the people, as St. Paul also says that many weak and sick people were among the Corinthians because of the abuse of the mass 1 Cor. 11, 30.

The princes should also allow spiritual persons to marry. For St. Paul says that they are devilish spirits who forbid marriage; and they should deal with the estates of monasteries and convents in such a way that the poor people who are in foundations or convents are primarily provided for from them.

42Cap . 10 Of the peasant revolt. W. xvi.s4-s6. 43

and not cast out naked as they are now and chased away by the murderous peasants.

70 After that, such goods should be used for the benefit of the poor, especially for schools, so that the Christian doctrine could be learned in earnest, and other things that serve to maintain worldly rule. For everything that was given to the old monasteries by kings and princes was given so that they could receive Christian teaching, which the bishops did not consider for a long time. Where schools are not set up properly, unlearned preachers will have to be set up everywhere, who will cause discord and destruction of all things, as has already happened a lot. In the same way, there will not be people in the secular government who are fit to rule.

(71) If the princes were thus kind to their own, and helped to put an end to some abuses, it was to be hoped that a good word would find a good place, as Solomon says: Responsio mollis mitigat iram. If there are some who do not want to accept such a good opinion of the rulers, but continue to exercise their will, take what is theirs from the rich, disgrace their wives and children, push the rulers to the ground, then the rulers should try everything in their power to punish them as murderers; and they should know that they serve God in this, because God has appointed them to prevent murder, Rom. 13, 4: "The rulers are God's servants and avengers, for the punishment of the wicked.

022 So David fought against his own son, and slew twenty thousand rebels one day. He also waged war against the rebellious Sibah.

73 And let the princes pray to God that, since he has established authority and they are his servants, he will also preserve, protect and shield them for the sake of the poor people, of whom there are still many in all countries, who do not delight in rebellion, but would like to be at rest and have peace. If one knows what one is doing right and has a good conscience, one should flee to God, who calls Himself a helper in trouble, Ps. 9, 10. But rebels cannot have a good conscience, who have nothing else in mind but robbery and murder. God grant mercy and peace. For where God does not protect the city, our watch is in vain, Ps. 127, 1.

(74) Now that God has given victory, and the murderous mob that did not want peace has been punished according to God's order, let them be punished.

The rulers must exercise moderation so that the innocent do not suffer injustice, and they must show mercy to the poor, some of whom have sinned out of fear and some out of foolishness. But it is difficult to keep moderation when things are going well. But the lords, as the sensible ones, should leave the best in them. 1)

Christ says Matth. 5, 5: "Blessed are the meek, for they shall inherit the earth," that is, the world thinks it wants to gain and keep power and wealth with revenge and defiance, but God refuses such pokes and gives happiness to the meek, and Solomon says Proverbs 20, 28: "Kindness and faithfulness protect the king, and mercy fortifies his kingdom. For God wants people to show love and to forgive one another, especially the powerful and wise to the weak and foolish, who are in need of love. Therefore he wants to forgive us again, to give happiness and salvation; and as Paul says, to the members whom we consider dishonest we put the greatest honor, and the members who are evil to us we adorn the most. In the same way, the mighty and wise should deal with the poor, foolish, erring people, and show mercy to those who can be hoped to improve, help them up again, and wait for thanksgiving and reward from God.

76 So David, after he had driven out of the land, and had slain his son that stirred up the rebellion, and was restored, said to Jordan, Let no man perish any more, and let live Shimei, which before had cast stones at him in flight, and cursed him: but David slew no man more than they that perish in battle, whom he should not or could not spare.

This is how David, who had the Holy Spirit, acted. When it was necessary, he punished severely, but also showed mercy where he could. The Gentiles also behaved honorably in such a case. For God has set many examples to the rulers, not only by holy and Jewish princes, but also by pagan ones.

It happened in Athens that many honest and wealthy citizens were chased away by thirty men who were in the regiment and had a lot of courage. But the game was turned around, as God does not allow any crime to last, and the citizens who had been chased away returned by God's help and slew the thirty men. Now

1. So the Wittenbergers. It would like to read perhaps "see" far.

[44]{.underline} **Erl.(2.)**S4,271 f. Sect. 2. of the outbreak of the peasants' revolt. No. 766ff. W. XVI, S6-S9. 45

In the meantime, the property of the expelled citizens had fallen into foreign hands, many had committed other crimes, and during the Thirties they had committed outrages against the oppressed citizens. However, so that there would be no cause for further bloodshed and desolation of the city, it was decided that everyone should forget his damage, and no one would be expelled from the estates or otherwise accused of such an act, which had taken place before the Thirty. This resulted in unity and peace in the city, since they forgave each other, and for the sake of common peace, many forgave their hereditary estates.

79. So may God have mercy that the lords also forget their harm, and forgive the poor, and not demand retribution with vehemence.

80 In Sicyon, there was even more commendable action. There was a rebel who was powerful and drove out Aratum, whose parents had ruled before, and thus chased away many other honest citizens. God helped Arato after many years and punished the rebel, who until then had been very brave and had committed many murders, and had taken the goods of the expelled citizens to his companions. Now that Aetrarch had returned to power and the banished citizens were to be given back their property, there had been a great change in the meantime in the estates through marriages, inheritances, etc., so that it was very difficult to expel all those who were sitting in other people's estates. So he helped to make peace:

He borrowed a large sum of money from his friend King Ptolemao in Egypt and appointed people to act between the rightful lords of the estates and the others, so that whoever wanted to give up estates should be given as much money as they were worth. If one did not want to give way, the other should be reimbursed for the money. So everyone had enough, and there was joy, and the city prospered again.

This is called acting kindly and princely with the people; for it is the duty of princes not only to punish the wicked, but also to help the innocent, so that they may live in peace and quiet, as St. Paul says. For this reason they should also help to ensure that what is conducive to peace and tranquility is carried out; that the courts are properly appointed, and that the youth is properly educated. The schools should also be well organized, so that Christian and other doctrines are taught, thereby educating the people to peace and respectability.

Also, the authorities should be concerned that God's word be preached rightly, and that the order of the people be kept.

If the churches, which are against God, were changed, God would give them peace and happiness in their reign, as he gave Ezekiel and other pious kings, who changed old abuses in the worship of God. For he saith 1 Sam. 2:30: "Him that honoureth me I will honor again; him that despiseth me I will put to shame again."

767 and 768. D. M. Luther's "Exhortation to Peace on the Twelve Articles of the Bauerschaft in Swabia". May 1525.

This writing, which Luther had begun in Eisleben on April 19 in the garden of Mansfeld's chancellor Thür, was published in May by Joseph Klug in Wittenberg under the title: "Crmanunge auff die zwelff artikel der Bawrfchafft ynn Schwaben. Mart. Luther Wittemberg. In the same year, a large number of individual editions came out (the Erlangen edition (2) gives a total of 19 printings), partly in Wittenberg, partly in southern Germany, Nuremberg, Strasbourg, and Tübingen, including one in Low German. In the collective editions: in the Wittenberg (1551), vol. II, p. 77; in the Jena (1556), vol. Ill, p. 118; in the Altenburg, vol. Ill, p. 114; in the Leipzig, vol. XIX, p. 253; in the Erlanger (I), vol. 24, p. 259 and in the second edition of the same, vol. 24, p. 271. We have followed the text of the latter, comparing the Wittenberg and the Jena. Namely, we have quoted the scriptural passages, like these, according to the Bible. The refutation of the twelve articles, which Walch had separated from this writing as No. 768, we have reunited with it.

(1) The peasants, who have now gathered in Swabia, have written twelve articles of their unmistakable complaints against the authorities, and have undertaken to establish them with several sayings of the Scriptures, and to have them printed. In the twelfth article, they offer to gladly and willingly accept better instruction where it is lacking and necessary, and to allow themselves to be instructed, insofar as this is done by clear, public, undeniable sayings of Scripture; as it is right and just that no one's conscience be instructed and instructed further or differently than with divine Scripture.

If this is their earnestness and simple-minded opinion, which I have no other right to interpret, because they want to freely present themselves with the same articles and do not want to shy away from the light, then there is still good hope that it will be good. And I, as one who is also

46 Erl. (2.) 24,272-274. cap. 10. of the peasant revolt. W. XVI. P9-6I. 47

is counted among those who act the divine Scriptures now on earth, but especially, if they call me by name in the other note and appoint me, it gives all the greater courage and confidence to give my teaching, friendly Christian opinion, according to brotherly love duty, also to the day publicly, 'lest by my silence I also be assigned and laid open before God and the world, if something mischievous and accidental should arise from it.

3. but if this is only offered by them for color and appearance, as there are undoubtedly some of this kind among them; for it is not possible that such a large number should all be true Christians and have a good opinion, but a large part of the others need good opinion for their will to be strong, and seek their own under it; such will undoubtedly not succeed much, or ever succeed to their great harm and eternal ruin.
4. Because this matter is great and annual, as it concerns both God's kingdom and the world's kingdom; for if this rebellion should continue and gain the upper hand, both kingdoms would perish, that neither worldly rule nor divine word, but an eternal disturbance of the whole German land would follow: So it is necessary that we speak and counsel freely about it, no one regarded; again, that we also listen willingly, and let ourselves be told once, so that our hearts are not hardened and ears blocked, as has happened so far, God's wrath gains its full course and momentum. For as many cruel signs as have hitherto occurred in heaven and on earth, a great calamity exists and indicates a great change in German lands, although we unfortunately turn little to it, but God nevertheless continues and will one day soften our hard heads.

To the princes and lords.

First of all, we may thank no one on earth for such mischief and sedition, but you princes and lords, especially you blind bishops and mad priests and monks, who, still obstinate today, do not cease to rage and rage against the holy gospel, even though you know that it is right, and that it is not right.

You do not do more in the worldly regiment than that you flay and cherish, to lead your splendor and arrogance, until the poor common man cannot bear it any longer. The sword is on your neck; you still think that you sit so firmly in the saddle that you will not be lifted out. Such certainty and stubborn presumption will break your neck; you will see that. I have told you many times before that you should beware of the saying, Ps. 107:40: Effundit contemptum super Principes, "he pours contempt on 2) princes. ! You struggle for it and want to be hit on the head, no warning nor admonition helps.

2 Because you are the cause of God's wrath, it will undoubtedly come upon you if you do not mend your ways in time. The signs in the heavens and the wonders on earth are for you, dear lords; no good will come to you, no good will happen to you. There is already a great part of wrath that God sends so many false teachers and prophets among us, so that we may first richly deserve hell and eternal damnation with error and blasphemy. The other part is also present, that the peasants rot, from which, where God does not resist, moved by our repentance, must follow destruction, disturbance and devastation of the German land by gruesome murder and bloodshed.

For you should know, dear sirs, that God creates it so that you cannot, nor will you, nor should you tolerate the length of your madness. You must become different and yield to God's word. If you do not do it in a friendly, willing way, you will have to do it in a powerful and pernicious way. If these peasants do not do it, others must do it. Even if you beat them all, they are still undefeated; God will raise up others. For He wants to beat you, and He will beat you. It is not peasants, dear lords, who set themselves against you; it is God Himself who sets Himself against you, to afflict your desolation. There are some un-

1. In the old editions: "announces".
2. The Erlanger Vorlage offers: "over", but the first Psalter translation of 1524, the Wittenberg and the Jena editions read: "from", like our Bible.

48 Erl. (2.) 24,274-27K. Section 2: Outbreak of the Peasants' Revolt. No. 767 f. W. XVI, 61-64. 49

Among you, they have said that they will set about eradicating the Lutheran doctrine from the land and people. What do you think if you had been your own prophets, and had already set the country and the people against it? Do not joke with God, dear sirs. The Jews also said, >"we have no king" John 19:15, and it has become such a serious matter that they must be eternally without a king.

(4) But that ye might still further sin, and perish without all mercy, some have looked, and blamed the gospel, saying, This is the fruit of my doctrine. Now, now, blaspheme quickly, dear sirs, you do not want to know what I have taught and what the gospel is. But he is at the door, who will teach you very soon, if you do not mend your ways. You and everyone must bear witness to me that I have taught with all silence, have fought fiercely against rebellion, and have kept and admonished the subjects with the greatest diligence for obedience and honor, even to your tyrannical and praising superiors, since this rebellion cannot come from me, but the prophets of murder, who are as hostile to me as they are to you, have come among this rabble, so that they have now passed longer than three years, and no one has so nearly flourished and resisted as I alone.

If God now intends to punish you, and lets the devil stir up the mad mob against you through his false prophets, and perhaps wants me to resist no longer, what can I or my gospel do about it? Which hitherto, and still, hath not only suffered your persecutions, and murders, and ravings, but hath also pleaded for you, that your sovereignty should help to protect and administer it among the common man.

And if I had a desire to take revenge on you, I would now laugh in my fist and watch the peasants, or even strike at them and make things worse, but my God shall protect me as before. Therefore, my dear gentlemen, whether you are enemies or friends, I humbly ask you not to despise my loyalty, even though I am a poor man. Do not despise this rebellion either, that is what I ask. Not that I respect or fear that they should be too powerful for you, nor do I want you to be afraid of them for that reason.

If he punishes you as you deserve, he will punish you, even if the peasants are a hundred times less; he can turn stones into peasants, and again, and by one peasant slay a hundred of yours, so that all your armor and strength will be too little for you.

7 If you still need advice, my dear sirs, give way a little to anger for God's sake. Let a cartload of hay give way to a drunken man; how much more should you cease from raving and disruptive tyranny, and act with reason toward the peasants than toward the drunken or the insane. Do not pick a quarrel with them, for you do not know where the end will be. Seek amicably beforehand, because you do not know what God wants to do, lest a spark be lit and set all of Germany on fire, so that no one can extinguish it. Our sins are there before God, because of which we have to fear His wrath, even if only one leaf rustles, let alone if such a crowd stirs. You lose nothing with goodness, and even if you lose something in it, it can be restored to you tenfold in peace, since you may lose body and goods with strife. Why do you want to give yourselves up to the chase, if you could create more benefit with another good way?

(8) They have set forth twelve articles, among which some are so just and right that they take away your glory before God and the world, and make the Psalms (107:40) true, that they pour contempt on princes. But almost all of them are set for their benefit and for their good, and not set for their good. I would have had to write other articles against you, which concern Germany and the regiment in general, as I did in the book to the German nobility, which would have been more appropriate. But because you have thrown them to the wind, you now have to listen to and suffer such self-serving articles, and it serves you just as well as it should not be said to them.

(9) The first article, where they desire to hear the gospel and the right to choose a pastor, you cannot refuse with some pretense. Although they pretend to receive such a priest with the tithe, who does not receive the tithe, for their own benefit.

50 Erl. (p.) 24.278-278. cap. 10. of the peasant revolt. W. XVI, 64-66. 51

But if it is theirs, this is the summa, let them preach the gospel. No authority can or should oppose this. Yes, authority should not prevent what everyone wants to teach and believe, be it the gospel or lies; it is enough that it prevents sedition and discord.

(10) The other articles, which refer to physical burdens, such as the fall of the body, taxes, and the like, are also just and right. For the supreme authority is not instituted to seek its benefit and goodwill in the subjects, but to provide benefit and the best for the subjects. Now it is not a long time to appreciate and toil in this way. What good would it do if a farmer's field yielded as many guilders as stalks and grains, so that the lordship would only take more and more, and thus make his splendor greater and greater, and the manor would be so lavished with clothing, food, drink, building and the like, as if it were chaff? One would have to take in the splendor and stop the spending, so that a poor man could also keep something. You have heard further instruction from their notes, since they offer their complaints sufficiently.

To the building community.

You have heard, dear friends, nothing else than that I confess that it is unfortunately all too true and certain that the princes and lords who forbid the preaching of the gospel, and who so blatantly complain about the people, are worthy and well deserving of being thrown off the throne by God, as those who greatly sin against God and men; they also have no excuse. Nothing less is to be provided for you, that you do your things with a good conscience and right. For if you have a good conscience, you have the comforting benefit that God will stand by you and help you through it. And even if you fail for a while, or even if you die because of it, you will still be forgiven in the end, and the soul will be preserved eternally with all its saints. But if you do not have the right nor a good conscience, then you must succumb; and even if you conquer for a time, and slay all princes, yet in the end you will be lost eternally in body and soul. Therefore you are

Do not joke here; body and soul are eternally on your side. And the most important thing is to be aware of this, and to look at it with all seriousness, not only how powerful you are, and how great a wrong those are, but how good a right and conscience you have.

Therefore, my friendly, brotherly request, dear lords and brothers, watch diligently what you do and do not believe all kinds of spirits and preachers, now that the wicked Satan has awakened many savage spirits and murderous spirits under the name of the gospel and is filling the world with them. Hear and be told, as you then offer yourselves manifoldly. I will not spare my faithful warning to you, as I owe. Whether some, poisoned by the spirits of murder, will hate me for it and call me a hypocrite, I will not inquire; it is enough for me whether I save some of your good-hearted, righteous ones from the journey of divine wrath. I will fear the others as little as they despise me; neither shall they harm me; I know one who is greater and mightier than they are, who teaches me thus Ps. 3:17: "I am not afraid of many hundred thousand who set themselves against me." My defiance shall endure their defiance, that verily I know.

First of all, brethren, you bear the name of God, and call yourselves a Christian group or association, and pretend that you want to drive and act according to divine law. Well then, you also know that God's name, word and title should not be used in vain or uselessly, as He says in the other commandment Ex. 20:7: "You shall not use the name of God your Lord uselessly," and adds v. 8: "For God will not let him be innocent who uses His name uselessly." Here the text stands brightly and clearly, which concerns you as well as all men, and regardless of your great multitude, right and terror, it threatens you with his wrath, as well as us and all others.

4 He is also, as you know, powerful and strong enough to punish you, as he does here, where you take his name in vain and uselessly, so that no happiness but all misfortune is waiting for you where you are.

52 Erl. (2 ) 24,278-281. sect. 2. of the outbreak of the peasant revolt. No. 767 f. W. XVI, "6-69. 53

If he falsely bears his name, know how to correct yourselves, and be kindly warned. It is a bad thing for him to choke or hinder so many peasants, who drowns the whole world with the flood of sin and sinks Sodoma with fire. He is an almighty, terrible God.

(5) Secondly, that you are those who uselessly use and profane the name of God is easy to prove; and that therefore in the end all misfortune will befall you, there is also no doubt, unless God is not true. For here is the word of God speaking through the mouth of Christ Matt. 26:52: "He who takes the sword shall perish by the sword." This is nothing else than that no one should submit to violence by his own iniquity, but as Paul says Rom. 13:1: "Let every soul be subject to authority with fear and honor".

(6) How could you, before these sayings and laws of God, who pride yourselves on following divine law, and yet take the sword yourselves, and rebel against the authority ordained by God. Do you not think that the judgment of St. Paul, Rom. 13:2, will affect you: "Whoever resists God's order will be condemned"? That is to use God's name uselessly, to pretend that God is right, and yet to strive against God's right under the same name. Oh, beware, dear sirs, it will not come to this in the end.

(7) Thirdly, ye say, the authorities are too wicked and unjust, because they will not let us have the gospel, and press us too hard into temporal goods, and so destroy us in body and soul. I answer: That the authorities are wicked and unjust does not excuse either rioting or rebellion. For the punishment of wickedness does not belong to anyone, but to the temporal authorities who wield the sword, as Paul Rom. 13:4 and Peter 1 Ep. 2:14 say that they are ordained by God to punish the wicked. So there is also the natural law and the law of all the world, that no one should be his own judge or avenge himself. For true is the saying: He who strikes back is unjust. Item, who like

The one who beats him causes strife. Divine right agrees with this and says Deut. 32, 35: "Vengeance is mine, I will repay, says the Lord. Now you may not deny that your rebellion is such that you make yourselves judges, and avenge yourselves, and do not want to suffer injustice. This is not only against Christian law and the gospel, but also against natural law and all equity.

(8) If you are to stand firm in your undertaking, and yet you have both divine and Christian law in the New and Old Testaments, as well as natural law against you, you must bring a new, special command from God, confirmed with signs and wonders, which will give you the power to do this. Otherwise, God will not let His word and order be broken by your own iniquity, but because you praise divine right and yet go against it, He will let you, as those who bring His name to shame, fall and be punished most horribly, and also condemn you eternally, as was said above.

(9) For here also it is according to the saying of Christ, Matt. 7:3, that ye see the mote that is in the eye of the rulers, and see not the beam that is in your own eye: according to the saying of St. Paul, Rom. 3:8, Let us do evil, that good may follow; which condemnation is just and right. For the authorities do wrong, it is true, that they hinder the gospel, and weigh you down in temporal goods. But much more do ye wrong, that ye not only reject the word of God, but also trample it under foot, and encroach upon its power and right, and also pass over God, and take from the authorities their power and right also, yea, all that they have; for what keep they when they have lost their power?

(10) I will make you judges of yourselves, and put it to your judgment which robber is the worst: whether it be he that taketh away a great piece of another's goods, and yet leaveth him something; or he that taketh away all that he hath, and the body with it? The rulers take from you your goods, that is, a piece. Again, you take from them their power, in which all their goods, body and life stand. Therefore you are much greater robbers than they.

54 Erl. (p.) 24,281-283. cap. 10. of the peasant revolt. W. XVI, LS-72. 55

and intend to do more harm than they have done. Yes, you say, we want to leave them enough body and goods. I do not believe that, whoever wants to. He who dares to do so much wrong as to take away a man's power, the greatest and most important thing, will not leave it alone; he will also take away the other and least thing that is attached to it. If the wolf eats a whole sheep, then he eats certainly also an ear of it. And even if you would be so pious that you would leave them body and goods enough, nevertheless this is all too much robbery and injustice, that you take the best, namely the power, and make yourselves masters over them. God will judge you to be the greatest robbers.

(11) Can you not think or reckon, dear friends, that if your conduct were right, each one would be a judge against the other, and there would be no power, nor authority, nor order, nor justice in the world, but only murder and bloodshed? For as soon as he saw that any man did him wrong, he would come and judge and punish him himself. Now if this is unjust and not to be suffered by a single person, it is also not to be suffered by any mob or group. But if it is to be suffered by a mob or a group, then it cannot be denied to the individual person with any justification or right. For it is the same cause on both sides, namely injustice.

012 And how would ye do, if such iniquity were begun in your company, that every one sat down against another, and took vengeance on his offender? Would you also suffer it? Would you not say that he should judge and avenge others who were set by you? How then will you stand before God and the world, judging and avenging yourselves against your offenders, even against your sovereignty, ordained by God?

13 Now, all this has been said about common divine and natural law, which even pagans, Turks and Jews must keep, if peace and order are to remain in the world. And if ye keep all these things, yet do ye no better than the heathen and the Turk. For not judging or avenging oneself, but leaving it to the power and authority, does not make one a Christian; one must do it in the end, one must do it.

gladly or unwillingly. But because ye go against such law, ye are manifestly worse than the heathen and the Turk, let alone that ye should be Christians. But what do you think that Christ will say to you that you bear his name, and call yourselves a Christian congregation, when you are so far from it, and do and live so abominably against his law, that you are not yet worthy to be called Gentiles or Turks, but are much worse than those who, against divine and natural law, are common to all the Gentiles, rage and strive?

(14) Behold, dear friends, what preachers ye have, how they mean your souls. I fear that there have come among you some prophets of murder, who would gladly become lords of the world through you; for which they have long since contended, and ask not that they may lead you in body, estate, honor, and soul, both temporally and eternally. If you now want to keep divine justice, as you boast, then do it, for God says Deut. 32:35: "Vengeance is mine, I will repay"; item 1 Pet. 2:18: "Be subject not only to good lords, but also to evil ones." If you do so, well, if you do not, you may well cause misfortune, but it will come upon you at last, but no one doubts it, for God is just and will not suffer it. Therefore beware of your freedom, lest you run away from the rain and fall into the water; and if you think you will become free in body, then you will lose your body, your goods and your soul forever. God's wrath is here, be afraid, I advise you; the devil has sent false prophets among you, beware of them.

(15) Now let us also speak of the Christian and evangelical law, which does not bind the Gentiles as the former law does. For if you boast and gladly hear that you are called Christians and want to be held to that, you will also suffer that your right is reproached to you. Listen now, dear Christians, to your Christian right. Thus saith your most high Lord, Christ, whose name ye bear, Matt. 5:39-41, Ye shall not resist evil: but whosoever shall compel thee to go a mile, go with him two miles. And whosoever taketh away thy coat, let him have it also.

56 Erl. (2.) 24,283-285. sect. 2. of the outbreak of the peasant revolt. No. 767 f. W. XVI, 72-74. 57

Skirt. And whoever slaps you on one cheek, slap him on the other.

16 Do you hear it, you Christian collection? How does your nobility rhyme with this right? Ye will not suffer evil and wrong to be done unto you, but be free, and suffer only good and right; and Christ saith, Resist neither evil nor wrong, but always yield, suffer, and be taken. If ye will not bear this right, rather, put away the Christian name also from you, and boast of another that is according to your doings, or Christ himself will take away his name from you, which shall be too hard for you.

17 St. Paul also says Rom. 12, 19: "Do not avenge yourselves, my beloved, but give place to the wrath of God"; item, he praises the Corinthians, 2 Cor. 11, 19. 20. that they gladly suffer if someone beats them or robs them; item, 1 Cor. 6, 7. he punishes them that they fought for good and did not suffer injustice. Yes, our Duke Jesus Christ says Matth. 5, 44, "we should wish good to those who offend us, and pray for our persecutors, and love our enemies, and do good to our wrongdoers. These are our Christian rights, dear friends.

(18) Now see how far the false prophets have led you away, and call you Christians, when they have made you worse than the heathen. For by these sayings a child grasps that Christian right is: not to resist injustice, not to take up the sword, not to defend oneself, not to avenge oneself, but to go forth, body and soul, that he who robs may rob; for we have enough in our Lord, who will not leave us as he has promised. Suffering, suffering, cross, cross, is the right of Christians, and no other.

019 But now therefore ye fight for temporal goods, and will not leave the garment for the mantle, but repeat the mantle: when then will ye die, and leave the body, or love your enemies, or do good? O of loose Christians! Dear friends, Christians are not so mean that so many should gather in one heap; it is a strange bird about a Christian; would to God we were the more part good,

pious pagans who held the natural law, I am silent of the Christian.

020 I will also tell you some examples of the Christian law, that ye may see whither the foolish prophets have led you. Look at St. Peter in the garden, who wanted to defend his Lord Christ with the sword, and cut off the ear of Malcho. Tell me, who can, was Peter not right in this case? Was it not a grave injustice that they should take from Christ not only his goods but also his life? Yes, they not only took away his body and goods, but also completely suppressed the gospel, by which they were to be saved, and thus deprived them of the kingdom of heaven. You have not yet suffered all such injustice, dear friends.

21 Now behold what Christ does and teaches here. How great such an injustice was, yet he defends St. Petro, and calls him to take the sword, and will not suffer him to avenge or defend such an injustice. In addition, he passes a fatal sentence on him, as on a murderer, and says: "Whoever takes the sword shall perish by the sword. Then we must realize that it is not enough if someone does us wrong, and we have good cause and right, but we must also have the right and power of the sword, commanded by God, to punish such. In order that a Christian may also suffer this, if one wants to deny him the gospel, it is otherwise possible to deny the gospel to someone; as we shall hear.

Another example: Christ Himself, what does He do, when His life is taken from Him on the cross, and thus His preaching ministry is laid down, for which He was sent by God Himself, to do good to souls? [That is what he does, as St. Peter says: "He brought it home to the one who judges rightly", and he suffered such unfortunate injustice. Above this he prayed for his persecutors, saying Luc. 23:34, "Father, forgive them, for they know not what they do." Now that you are true Christians, you must truly do the same and follow this example. If you do not, you must soon abandon the Christian name and the glory of Christian law. For then you are certainly not Christians, but-

1. "he" is missing in the Erlanger.

58 Erl. (2.) 24, 285-287. cap. 10. of the peasant revolt. W. XVI, 74-77. 5A

They are against Christ and his law, against doctrine and example.

But if you do, you will soon see God's miracles, so that he will help you as he did Christ, whom he smelled after the completion of his suffering, so that his gospel and kingdom penetrated and prevailed with power, in defiance of all his enemies. So he would also help you, so that his gospel would rise up with power among you, if you would first go out and give him back his cause, and stand up to his vengeance. But if you fall into it yourselves and do not want to conquer and preserve it with suffering but with your fist, you will hinder his vengeance and will make it so that you will keep neither the gospel nor the fist.

(24) I must also count myself as a present example of this time. Pope and emperor have set against me and raged. Now, how have I come to this, that the more the pope and emperor have raged, the more my gospel has passed away? I have never drawn a sword nor sought revenge, I have not started a riot, but have helped the secular authorities, even those who persecuted the gospel and me, to defend their power and honor as much as I could. But in this way I have remained completely secret from God and have always relied on his hand. Therefore, in defiance of both the pope and all tyrants, he has not only kept me alive (which many, and rightly so, consider a great miracle, and I myself must also confess), but has allowed my gospel to increase more and more. Now you fall into it, want to help the gospel, and do not see that you hinder and suppress it in the highest way.

(25) I say all this, my dear friends, to warn you faithfully to speak out in this matter of the Christian name and glory of Christian right. For, be ye right as ye will, it behooveth no Christian to be right nor to fight, but to suffer injustice and to endure evil; for there is no other way out, 1 Cor. 6:7. As ye yourselves confess in the preface, that all they which believe in Christ become lovely, peaceable, patient, and of one mind. But in fact you prove vain.

Impatience, strife, and iniquity against your own word. You want to call those patient who do not want to suffer injustice or evil, but only right and good. But that would be a fine patience, which even a knave can suffer, let alone a man of faith.

26 Therefore I say again, I will let your cause be as good and right as it can be; but because you will defend it yourselves, and suffer neither violence nor injustice, you may do and leave what God does not prevent you from doing. But the Christian name, the Christian name, I say, let it stand, and do not make it the cover of shame of your impatient, unpeaceful, unchristian conduct; I will not let you have it nor grant it to you, but tear both off from you with writings and words according to my ability, as long as a vein stirs in my body. For you will not succeed, or will succeed to the destruction of body and soul.

27. Not that I want to justify or defend the authorities in their unmistakable injustice, which you are suffering (they are and are doing terrible injustice, I confess), but that is what I want: If you will not let yourselves be rebuked on both sides, and (since God is for you) sit down together and meet, that on neither side shall you be called Christians, but, as otherwise in the course of the world, one people contends with another, and (as it is said) that God punishes one wicked man with another. Of this kind and name I will count you, if it comes to a dispute (which God graciously turns around), so that the authorities know how they do not dispute against Christians, but against pagans, and you in turn also know that you do not dispute as Christians, but as pagans against the authorities. For Christians do not fight for themselves with the sword, nor with guns, but with the cross and suffering, just as their duke, Christ, does not wield the sword, but hangs on the coffin. Therefore their victory is not in obedience and dominion or force, but in defeat and powerlessness; as St. Paul says in 2 Cor. 10:4: "The weapons of our knighthood are not bodily, but mighty in God," and again: "Strength is made perfect through powerlessness.

028 Therefore your title and name shall be, and must be, that ye are the people which

60 Erl. (2.) 24, 287-2S0. Section 2: Outbreak of the Peasants' Revolt. No. 767 f. W. XVI, 77-79. 61

Strive so that they will not suffer injustice or evil, as nature gives; keep the name, and leave Christ's name in peace. For this also is your work, and so do ye. If you do not want to keep the name, but keep the Christian name, then I must understand the matter in no other way than that it applies to me, and count and consider you as enemies who want to dampen or hinder my gospel, more than the pope and emperor have done so far, because under the name of the gospel you go against the gospel and do so.

(29) Again, I will not save you from what I will do. I will place the matter in God's hands, dare to take it on by the grace of God, and rely on him in defiance, as I have done so far against the pope and emperor, and pray for you that he will enlighten you and stand against your presumption, so that he will not let it happen. For I see that the devil, if he has not yet been able to kill me through the pope, is trying to destroy and devour me through the bloodthirsty prophets of murder and the spirits of the mob that are among you. Well, he eats me, his belly shall be tight enough from it, that I know. And even if you win, you shall not enjoy it much. But I ask you humbly and kindly to think carefully and keep it that way, so that I do not need such defiance and prayer to God against you.

(30) For even though I am a poor, sinful man, I know and am certain that in this case I have a right cause when I fight for the Christian name and ask that it not be profaned. So I am also certain that my prayer is pleasing before God and will be heard. For He Himself taught us to pray in this way in the Lord's Prayer, where we say, "Let your name be hallowed" Matt. 6:9, and forbade to desecrate it in the other commandment Ex. 20:7. Therefore I pray that you will not despise such a prayer of mine and of all who pray with me. For it will be too powerful for you, and God will awaken against you, as St. Jacob says Cap. 5, 16: "The righteous prayer is able to do much where it lasts," as Elijah's prayer did. And we also have the comforting promise of God, that he will save us from

John 14:14: "Whatsoever ye shall ask in my name, that will I do"; and 1 John 5:14: "If we shall ask anything according to his will, he will hear us."

You cannot have such comfort and confidence to ask, because your conscience and the Scriptures convince you that your conduct is pagan and not Christian, and acts under the name of the Gospel against the Gospel and to the shame of the Christian name. I also know that none of you has ever asked or appealed to God in this matter, nor can you yet. For you must not lift up your eyes against Him in the matter, but only defy Him with your fist, which you have gathered out of impatience and ill will, which will not go well with you.

If you were Christians, you would leave off fist and sword, defiance and anger, and turn to Our Father, and with prayer further your cause with God, 1) and say Match. 6, 10: "Thy will be done"; item, v. 13: "Deliver us from evil, amen." As you see, in the Psalter the true saints bear and lament their distress before God and seek help from Him, not defending themselves nor resisting evil. Such prayer would have helped you more in all your troubles than if the world were full of you. You should also have a good conscience and comforting confidence that you will be heard, as his promises are 1 Tim. 4:10: "He is the helper of all men, especially of the faithful"; and Ps. 50:15: "Call upon me in trouble, and I will help you"; and Ps. 91:15: "He hath called upon me, and I will hear him; I am with him in trouble, and I will pluck him out."

Behold, this is the right Christian way to get rid of misfortune and evil, namely, to endure and to call upon God. But since you do none of these things, neither calling nor tolerating, but helping yourselves with your own power, and making yourselves your God and Savior, God must not and cannot be your God or Savior.

1. In the Wittenberg: "federn", which, as Dietz 8. v. indicates, can mean both "fordern" and "fördern"; we have preferred the latter meaning because of the preposition "bei". Jenaer: "fordern"; Erlanger: "fodern"; a codex: "fürdern".

ß2 Erl. (2.) S4, sso-sss. Cap. 10, On the peasant revolt. W. XVI, 79-82. 63

be. So you may also, as pagans and blasphemers, achieve something, if God decrees it, for which we ask, but not that, because to your eternal and temporal ruin. But as Christians or evangelicals you will gain nothing, I would bet a thousand necks on it.

(34) From this it is easy to answer all your articles. For even if they were all naturally right and just, you have forgotten the Christian right, in that you have not conquered and executed them with patience and prayer to God, as befits Christian people, 1) but have undertaken with your own impatience and iniquity to dissuade the authorities and to force them by force; which is also against the law of the land and natural justice.

35 And he that wrote your articles is not a pious and upright man. For he has drawn many chapters from the Scriptures in the margin, as if the articles were founded, and yet he keeps the pulp in his mouth, and leaves the sayings outside, that he may make a pretense of his wickedness and of your pretensions, to deceive you, and to stir you up, and to make you go astray. For such chapters as these, when they are read, do not speak much of your wickedness, but rather of the contradiction that one should live and drive in a Christian way. There will be a red prophet, for example, who will seek his courage through you in the gospel; let God ward him off and protect you from him.

36 First of all, that you come forward in the preface and boast how you do not want to be rebellious, but excuse yourselves that you desire to teach and live according to the gospel, 2c. your own mouth and work punish you. For you confess that you roll and revolt, and want to gloss over this with the gospel. You have heard above that the gospel teaches Christians to suffer and tolerate injustice, and to pray to God in all kinds of distress. But you do not want to suffer, but, like the pagans, force the authorities according to your will and impatience.

37. you also bring the children of Israel as an example, that god hears their cry, and

I) "have" is missing in the Erlanger.

I have redeemed them. Why do you not keep the same example that you boast of? Cry out to God in this way and wait until he sends you a Moses who proves with signs and wonders that he was sent by God. The children of Israel did not redouble themselves against Pharaoh, nor did they help themselves, as you suppose. Therefore, such an example is a reproach to you and a condemnation to you who boast about it and yet do the opposite.

38 Neither is it true that ye boast that ye teach and live according to the gospel. There is not one article that teaches a single piece of the gospel, but everything is directed to you having your body and goods free. And summa, they all presuppose worldly, temporal things, that you should have power and good, not to suffer any wrong, when the gospel takes no notice of worldly things at all, and sets the outward life only in suffering, wrong, cross, patience, and contempt of temporal goods and life.

39 How then does the gospel rhyme with you? without seeking the appearance of your unevangelical and unchristian conduct, and do not see how you thereby disgrace the holy gospel of Christ and make it a cover of shame. Therefore you must change your position here, either drop this matter altogether and commit yourselves to suffer such injustice, if you want to be and be called Christians; or, if you want to carry out the matter, put forward another name and not be called and respected as Christians; there is no remedy, and it will not turn out differently.

40 It is true that ye are right in that ye desire the gospel, if ye be otherwise earnest. Yes, I will sharpen this article more than you do, and thus say: It is ever unpleasant to shut someone out of heaven and forcibly send him to hell; no one should suffer such a thing before a hundred necks are cut. But he who denies me the gospel locks me into heaven and forcibly drives me into hell; because there is no other way or means to salvation than the gospel, I shall not suffer this for the loss of my soul.

Behold, is not the right proven strongly enough? It does not yet follow that I am

64 Erl. (2.) 24,2S2-2S4. Section 2: Outbreak of the Peasants' Revolt. No. 767 f. W. XVI, 82-84. 65

I should make a fist at the authorities who do such injustice to me. So you say: How then shall I suffer and not suffer at the same time? Here it is easy to answer, "It is impossible that anyone should be denied the gospel. Nor is there any power in heaven or earth that can do this. For it is a public doctrine that goes freely under heaven, bound to no place, as the star that showed Christ's birth to the wise men from the east, walking in the air.

(42) It is true that cities, towns, and places where the gospel or preachers are may well resist the lords there. But thou mayest leave the same city or place, and run after the gospel into another place; and it is not necessary that thou shouldest take or keep the city or place for the gospel's sake; but let the Lord have his city, and follow the gospel: so suffer thou that they may wrong thee, and chase thee away, and at the same time suffer not that they may take or hinder the gospel from thee. Behold, the two things come to pass, suffering and not suffering. Otherwise, even if you want to keep the city with the gospel, you rob the Lord of the city of what is his, and pretend that you do it for the gospel. Dear, the gospel does not teach you to steal or take, although the lord of the manor does it against God and unjustly, and misuses it to your detriment. The gospel must not remain in a physical place or city; it must and will remain in the heart.

43 Christ taught this in Matt. 10:23: "If they drive you out of one city, flee to another. He does not say, "If they drive you out of one city, stay in it and take the city for the praise of the gospel, and make yourselves red against the rulers of the city, as is now done and taught. "For I tell you, ye shall not align the cities all, till the Son of man come."

44 Thus he also says Matth. 23, 34, that the wicked will drive out his evangelists from one city to another. St. Paul also says 1 Cor. 4, 11: "We are not interested in any of them.

certain place." If, then, a Christian must always move from one place to another for the sake of the gospel, leaving everything where he is and what he has, or ever sits uncertain, and waits all hours for such things, then it is right for him, as it should be for a Christian. For because he will not suffer the gospel to be taken from him or to be withheld, he suffers cities, places, goods, and all that he is and has to be taken from him and withheld. Where then rhymes your nobility, who take and keep cities and places that are not yours, and will not suffer them to be taken from you, but take them from their natural masters and defend them? What kind of Christians are these who become robbers, thieves and scoundrels for the sake of the gospel, and then claim to be evangelical?

^Relocation of the twelve articles of the permanent chest.^

On the first article.

A whole congregation shall have power to elect and remove a pastor. This article is right, if only it were applied in a Christian manner, so that the chapters, as indicated in the margin, do not serve any purpose. If the goods of the parish come from the authorities and not from the congregation, the congregation may not give the same goods to the one it chooses, for that would be robbed and taken; but, if it wants to have a parish priest, it must first humbly request such from the authorities. If the superior does not want one, then he shall choose one of his own, and feed him from his own goods, and leave the superior his goods, or obtain them from them by right. But if the authorities do not want to suffer their chosen and fed pastor, let him flee to another city, and let whoever wants to flee with him, as Christ teaches. This means to choose and have a Christian and Protestant pastor of one's own. Anyone who does otherwise is acting unchristian, as a robber and sacrilegious person.

1. This heading is found in the Jena edition. In the table of contents, Walch recognizes it as a mistake that the following is made into a special number, since it belongs to the preceding number.

66 Erl. (2.) 24, S94-2S". Cap. 10. of the peasant revolt. W.XVI.W-S7. 67

On the other article.

The tithes are to be distributed to the parish priest and poor people, the rest is to be kept for the country's needs 2c. This article is vain robbery and public thievery. For they want to seize the tithe, which is not theirs but the authority's, and do what they want with it. Not so, dear friends, that is to say, the authority is completely deposed, since you stipulate in the preface that you will take from no one what is theirs. If you want to give and do good, do it out of your good, as the wise man says; for God through Isaiah says: "I hate the sacrifice that comes from robbery" Is. 61, 8.

You speak in this article as if you were already lords of the land and had taken all the goods of the sovereignty to yourselves and did not want to be subject to anyone or give anything. By this you can grasp what you have in mind. Dear lords, let go, let go, you will not end it. The chapters of Scripture, which your false preacher and false prophet has smeared in the margin, do not help you, but are against you.

To the third article.

There shall be no serf, because Christ has set us all free. What is this? That is to make Christian freedom completely carnal. Did not Abraham and other patriarchs and prophets also have serfs? Read St. Paul, what he teaches about the servants, who were all serfs at that time. Therefore this article is contrary to the gospel, and is robbery, that every man should take his own body, which is his own, from his lord. For a bondman may well be a Christian and have Christian freedom, just as a prisoner or a sick person is a Christian and yet is not free. This article wants to make all men equal, and to turn the spiritual kingdom of Christ into a worldly, external kingdom, which is impossible. For a worldly kingdom cannot stand unless there is inequality in persons, that some are free, some are captives, some are masters, some are subjects 2c. As St. Paul says in Galatians 3:28, that in Christ master and servant are one thing. My lord and friend, Urban Rhegius, has written enough about this, so you can read on.

On the audern acht) Article.*

The other articles, about the free property of game, birds, fish, wood, forests, about services, interest, taxes, fees/) death case 2c., I command the legal experts. For it is not for me, as an evangelist, to judge and pass judgment in this matter. I am to instruct and teach the consciences concerning divine and Christian matters; there are enough books of this in imperial law. So I have said above that such things do not concern a Christian; he does not ask for them, he lets rob, take, press, torture, scrape, eat and rage, whoever he wants, because he is a martyr on earth. For this reason, the community here should leave the Christian name in peace, and act under the name of those who would like to have human and natural justice, not as those who sought Christian justice, which means that they stand still in all these matters, suffer, and complain to God alone.

Behold, dear lords and friends, this is my instruction, which you have desired from me in another note, and I beg you to remember your offering, that you may gladly be instructed with Scripture. Now when this comes to you, do not cry out so soon: Luther hypocrites the prince, he speaks against the gospel. Read first, and see my reason from the Scriptures, for it is for you. I am excused before God and the world. I know well the false prophets among you; do not obey them, they truly deceive you. They do not mean your conscience, but would like to make Galatians out of you, so that they would get good and honor through you, and after that they would have to be damned eternally in hell together with you.

Admonition both to the supremacy and

Bauerschaft.

Since there is nothing Christian on either side, nor is there any Christian matter between you, but both lords and peasants have to deal with pagan or worldly right and wrong, and with temporal good, both sides are acting against God.

1. Not "nine", because in the 12th article the peasants do not demand anything, but offer to be instructed.
2. "Zeise" is as much as Accise, vketiZal, tridutuin.

68 Erl. (2.) 24, SSS-SS8. Section 2: Outbreak of the Peasants' Revolt. No. 767 f. W. XVI. 87-90. 69

and are under his wrath, as you have heard: then let yourselves be told and advised for God's sake, and attack the things as such things are to be attacked, that is, with justice, and not with violence nor with strife, so that you do not cause endless bloodshed in German lands. For because you are both partly wrong, and in addition you want to avenge and protect yourselves, you will ruin yourselves on both sides, and God will push one knave with the other.

You lords have against you the Scriptures and history, as the tyrants are punished, that even the heathen poets write, as the tyrants seldom die a dry death, but are commonly strangled, and perish in blood. Because it is certain that you rule in a tyrannical and furious way, forbidding the gospel and thus oppressing and oppressing the poor man, you have no consolation or hope, except that you perish as your equals have perished. Look at all kingdoms, how they have come to an end by the sword, as Assyria, Persia, Greece/) Romans and so on, which are all at last destroyed, as they destroyed others before. So that God proves that he is judge on earth and leaves no injustice unpunished. For this reason, nothing more certain than judgment lies on your neck, whether now or hereafter, if you do not mend your ways.

You peasants also have scripture and experience against you, that no rebellion has ever come to a good end; and God has always kept this word strictly: "He who takes the sword shall perish by the sword" Matth. 26, 52. Because you do wrong by judging and avenging yourselves, and because you use the Christian name unworthily, you are certainly under God's wrath. And even if you win and destroy all dominion, you will still have to tear yourselves apart like raging beasts. For since no spirit but flesh and blood reigns among you, God will soon send an evil spirit among you, as He did with those of Assurance and Abimelech Judges 9:49, 53. Behold how all ruthlessness has finally come to an end, as Korah, Deut. 16,

1. Erlanger: "Jews" instead of: Greeks.

31. 32. Item, Absalom, Sheba, Zimri, and the like 2 Sam. 18, 9. 14. Judg. 8, 21. 1 Kings 1b, 9. 18.. In short, both tyrants and mobs are hostile to God. Therefore he incites them against each other, so that they both perish shamefully, and thus his wrath and judgment is executed against the wicked.

(4) I am most sorry and highly to be pitied, and would gladly buy it with my life and death, that on both sides two insurmountable damages follow. For since neither side contends with a good conscience, but both sides look to preserve the injustice, it must first follow that those who would be slain are eternally lost, body and soul, as those who die in their sins without repentance and grace, in the wrath of God; there is no help nor counsel for them. For the lords would contend that they should confirm and maintain their tyranny and persecution of the gospel, and unjust afflictions of the poor, or ever help and handle those who are such; this is ever abominably unjust and contrary to God; whoever is found therein must be eternally lost. Again, the peasants would fight to defend their ruthlessness and abuse of the Christian name, which is also both highly against God, and whoever dies in it and over it must also be eternally lost, there is also no help for it.

The other pity is that Germany will be devastated, and once such bloodshed begins, it will hardly stop unless everything is destroyed. For the conflict is about to begin, but it is not in our power to stop it if we want to. What have you done to so many innocent children, women and old people, who you fools take with you on such a journey, to make the land full of blood, robbery, widows and orphans?

O, the devil has a wicked mind! God is very angry and urges us to let him go and to cool his troubles in our blood and souls. Take heed, dear sirs, and be wise; it is for both of you. What good does it do you to condemn yourselves eternally and wilfully, and to have a desolate and bloody land behind you and your descendants?

[70]{.underline} Erl. (s.) 24, 298-303. cap. 10. of the peasant revolt. W. XVI, 90-92. 71

You may well be better able to counsel things in time by repentance toward God, and kindly contract or willingly suffer before men. With defiance and strife you will accomplish nothing.

Therefore, it would be my faithful advice that some counts and lords from the nobility and some councilors from the cities be appointed, and that the matters be dealt with and settled in a friendly manner, so that you lords would let down your stiff courage, which you must leave at last, whether you want to or not; and give way a little from your tyranny and oppression, so that the poor man might also gain air and space to live. Again, the peasants also let themselves be instructed, and surrendered and let go of some articles that are too much and too high, so that the matter, even if it cannot be dealt with in a Christian way, may nevertheless be settled according to human rights and contracts.

If you will not follow such advice, since God is for you, I must leave you together; but I am innocent of your soul, blood and goods, and you will bear it yourselves. I have told you that you are wrong on both sides and are fighting for injustice. You lords do not fight against Christians. For Christians do nothing to you, but suffer everything; but you fight against public robbers and desecrators of the Christian name; those who die among them are already eternally damned. Again, you peasants do not fight against Christians, but against tyrants and persecutors of God and men, and against murderers of the saints of Christ; those who die are also eternally damned. There you all have your share of God's judgment, I know that for sure! Do now what you will, if you do not want to preserve your body and soul.

(9) But I will pray with mine own God, that he may either tolerate and unite you in both, or graciously prevent you from going out according to your will; although the terrible signs and wonders that have happened at this time give me a heavy heart, and I worry that God's wrath is too strong, as he says in Ezekiel chapter 14:14: "If Noah, Job and Daniel were before me, I would not have a will for the people. 14:14]: "If Noah, Job and Daniel were standing before me, I would not have any will for the people. Would God that you feared

I will protect you from his wrath, and I will help you so that the plague may be delayed and prolonged. Well then, as my conscience testifies, I have advised you all faithfully enough in a Christian and brotherly way. God grant that it may help, amen?)

769. 9. Martin Luther's writing against the predatory and murderous mobs of peasants.

Boron mid-May 1525.

Luther wrote this soon after the previous one, before the middle of May (Köstlin, M. Luther (3), Vol. I, p. 746), which went out under the following title: "WJder die mördischen und reubischen Rotten der Paurenn. Martinus Luther Wittemberg. Psalm vij. Seine tück werden in selbs treffen, Vnd sein mutwill Wirt über jn außgeen." Without place and year. 1 quarto sheet. Also together with the preceding writing with the superscription: "Widder die stürmenden bawren Martinus Luther." The Erlangen edition (2) lists a total of twenty individual editions. In the collective editions: in the Wittenberg (1551), vol. II, p. 87; in the Jena (1556), vol. Ill, p. 129; in the Altenburg, vol. Ill, p. 124; in the Leipzig, vol. XIX, p. 264; in the first edition of the Erlanger, vol. 24, p. 287 and in the second edition, p. 299. We have followed the latter, comparing the Wittenberg and the Jena.

Psalm 7:17.

"His calamity shall come upon his head, and his iniquity shall fall upon his crown."

In the previous booklet I was not allowed to judge the peasants, because they offered themselves for right and better instruction, as Christ says that one should not judge, Matth. 7, 1. But before I look around, they continue to attack with their fist, forgetting their offer; they rob and rage and act like mad dogs. Now they see what they have had in their wrong mind, and that what they have said under the name of the gospel in the twelve articles was a vain lie. In short, they are doing the devil's work, and it is especially the archdevil who rules at Mulhouse,

1. The Erlanger has here the words, which Walch prefixed in German language of the scripture [Ps. 7,17.s: Oonvertetur äolor sjus, in ouput 6jus, et in vsrtiosni ipsins iniynits" one dssosn^at. In one edition they are written from the title page in Latin, in the original of the Erlanger in German. The latter also contains the next edition, to which the psalm words undoubtedly belong, but not to our "Exhortation".

72 Erl. (2.) 24, 303^-305. sect. 2. of the outbreak of the peasant revolt. No.769. w. xvl."-94. 73

and does nothing but rob, murder, and shed blood, as Christ says of him, John 8:44, that he is a murderer from the beginning. Now that such peasants and wretched people let themselves be deceived and do differently than they have spoken, I must also write differently about them; and first put their sin before their eyes, as God commands Isaiah Cap. 58,1. and Ezekiel Cap. 2, 7, if some would recognize themselves, and then instruct the consciences of the worldly rulers as to how they should conduct themselves in this matter.

(2) These peasants are charged with three grievous sins against God and man, by which they have deserved death in body and soul manifoldly. Firstly, that they swore allegiance and oath to their superiors to be submissive and obedient, as God commanded when He said Matth. 22, 21: "Pray to Caesar what is Caesar's"; and Rom. 13,1: "Let every man be subject to his superiors" 2c. But because they break this obedience wilfully and sacrilegiously, and set themselves in opposition to their masters, they have thereby forfeited body and soul, as the unfaithful, perjured, lying, disobedient knaves and wicked men are wont to do. Therefore St. Paul Rom. 13, 2. passes such a judgment on them: "Those who resist authority will be judged. Whatever sentence will finally befall the peasants, it will be sooner or later. For God wants to keep faith and duty.

3. secondly, that they cause riots, rob and plunder monasteries and castles that are not theirs, so that they alone, as public highwaymen and murderers, may be guilty of death to body and soul; also a rebellious person, whom one can testify, is already in God's and the emperor's custody, so that whoever can and may kill him first, does right and well. For over a public rebel every man is both chief judge and executioner. Just as when a fire starts, he who can put it out first is the best. For sedition is not a bad murder, but as a great fire that kindles and devastates a land; so sedition brings with it a land full of murder, bloodshed, and makes widows and orphans, and

Therefore, let anyone who can, secretly or publicly, throw, choke and stab, and remember that there can be nothing more poisonous, more harmful, more devilish than a rebellious man. It's like beating a mad dog to death; if you don't beat it, it will beat you and the whole country with you.

Thirdly, that they cover such horrible, abominable sin with the gospel, call themselves Christian brothers, take oaths and oaths, and force the people to keep to such abominations with them. So that they become the greatest blasphemers and desecrators of his holy name, and honor and serve the devil under the appearance of the gospel, so that they deserve death ten times over in body and soul, that I have never heard of such uglier sin. And beware also that the devil may feel the latter day, that he should do such outrageous things. As if he should say: It is the last, therefore it should be the worst, and wants to stir the basic soup and push out the bottom. He even wants to expel the bottom. May God resist him. Then see what a mighty prince the devil is, how he has the world in his hands and can mix it up, who can so soon catch, seduce, blind, harden and outrage so many thousands of peasants, and do with them what his most ferocious fury intends.

(5) Nor does it help the peasants to pretend that Genesis 1:28 and 2:15 say that all things are created free and common, and that we are all baptized the same. For in the new testament Moses does not hold and is not valid, but there our Master Christ stands, and casts us with body and goods under emperor and worldly law, saying Matth. 22, 2.: "Render unto Caesar the things that are Caesar's." So also Paul saith Rom. 13, 1. to all baptized Christians, "Let every man be subject unto authority"; and Peter 1 Ep. 2, 13., "Be subject unto all human order." To this doctrine of Christ we owe to live, 1) as the Father gives from heaven, saying, "This is my beloved Son, whom he heareth" Matth. 17, 5. Marc. 9, 7. Luc. 9, 35..

(6) For baptism does not set free body and goods, but souls. Also makes the Evan-

1. Wittenberger and Jenaer: "gleuben".

74 "rl. (r.) 24, 305-307. cap. 10. of the peasant revolt. W. xvr. 94-97. 75

The apostles and disciples Apost. 4, 32, who did not demand that the goods of Pilate and Herod be common, as our nonsensical peasants do, but their own goods. 4, 32. who did not demand that Pilate's and Herod's foreign goods be common, as our nonsensical farmers rage, but their own goods. But our peasants want to have other people's goods in common and keep their own for themselves; these are fine Christians to me. I think that there is no devil left in hell, but all the peasants have been driven into it; the raging is excessive and beyond all measure.

(7) Because the peasants are charging both God and man, and are so often already guilty of death in body and soul, and neither confess nor wait for justice, but are always raging, I must instruct the secular authorities how they should proceed in this with a clear conscience. First of all, I will not refuse the authorities, if they can and want to beat and punish such peasants without first asking for justice and equity, even if they the authorities do not suffer the gospel; For it is well justified, since the peasants are no longer fighting for the gospel, but have publicly become faithless, perjured, disobedient, rebellious murderers, robbers, blasphemers, whom even pagan authorities have the right and power to punish, and are even obliged to punish such boys. For this reason she carries the sword and is God's servant over the one who does evil, Rom. 13, 4.

(8) But the authorities, who are Christian and suffer the gospel, because even the peasants have no pretense against them, should act here with fear. And first of all, give the things back to God, and confess that we have well deserved it, since we fear that God may thus arouse the devil to the common punishment of the German land. Then we humbly ask for help against the devil. For here we do not only fight against blood and flesh, but against the spiritual evil-doers in the air, who must be attacked with prayer Eph. 6:12, 18. If then the heart is so turned against God that one lets his divine will prevail, whether he wants us or not to be princes and lords, one should defend oneself against the mad peasants for the sake of abundance (even if they are not worthy of it) rightly and

Offer to do the same. After that, if that doesn't help, quickly reach for the sword.

(9) For a ruler and lord must think here, as he is God's officer and servant of His wrath, Rom. 13:4, to whom the sword is commanded over such wretches, and sins as highly before God, if he does not punish and defend, and does not execute his office, as if one murders, to whom the sword is not commanded. For if he can, and does not punish, whether by murder or bloodshed, he is guilty of all the murder and evil that such wicked men commit, as he who willfully, by neglecting his divine command, permits such wicked men to practice their wickedness, if he can and is guilty of it. Therefore, there is no sleeping here. Nor is patience or mercy valid here; it is the time of the sword and wrath here, and not the time of grace.

(10) So let the authorities go on with confidence and strike with a clear conscience, because they can stir up a vein. For here the advantage is that the peasants have evil consciences and unrighteous things; and whichever peasant is slain thereby is lost body and soul and is eternally of the devil. But the rulers have a good conscience and right things, and can thus say to God with all certainty of heart: "Behold, my God, you have made me ruler or lord, which I cannot doubt, and have commanded me the sword over the evildoers, Rom. 13:4. It is your word, and may not lie; so I must execute such office, at the loss of your grace; so it is also public that these peasants deserve death in many ways before you and before the world, and have commanded me to punish them. If then thou wilt cause me to be put to death by them, and take away my sovereignty again, and cause it to perish: well then, let thy will be done, yet I die and perish in thy divine command and word, and am found in obedience to thy command and my office. Therefore I will punish and smite as long as I can stir a vein; thou wilt judge and do it well.

(11) Therefore it may happen that he who is slain on the ropes of the rulers is a true martyr before God, if he contends with such a conscience as has been said. For he walks in the divine word and obedience.

[76]{.underline} Erl. (s.) 84, 307-S11. Section 2: Outbreak of the Peasants' Revolt. No. 769 f. W. XVI. S7-SS. 77

Again, what perishes on the peasants' side is an eternal hellfire. For he wields the sword against God's word and obedience, and is a devil's member.

12. even if the peasants were to fall (since God is for them), for all things are possible to God, and we do not know whether he might want to destroy all order and supremacy through the devil, and throw the world into a desolate house, in the run-up to the last day, which will not be far off, those who are found in their sword office will surely die and go to ruin with a good conscience, and leave the worldly kingdom to the devil, and take the eternal kingdom in exchange. Such strange times are now, that a prince can earn heaven by shedding blood more than others can earn it by praying.

In the end, there is one more thing that should move the authorities. For the peasants do not let them be satisfied that they are of the devil, but force and coerce many pious people, who do it unwillingly, into their devilish alliance, and thus make the same ones partakers of all their wickedness and damnation. For he who consents with them goes with them to the devil, and is guilty of all the evil they do, and yet must do it, because they are so weak in faith that they cannot resist. For a pious Christian shall suffer a hundred deaths before he allows a hair's breadth in the peasant's matter. Oh, many martyrs could now become through the bloodthirsty peasants and murder prophets.

Now, the authorities should have mercy on such prisoners among the peasants; and if they otherwise had no cause to confidently let the sword go against the peasants, and even to risk life and property, this would still be great enough to save and help such souls, who are forced by the peasants into such a diabolical alliance, and without their will have to sin and be condemned with them so horribly. For such souls are rightly in purgatory, yes, in hell and devil's bonds.

Therefore, dear sirs, redeem here, ride here, help here, have mercy on the poor people, stab, beat, strangle here, whoever can. If you remain dead over it, good for you, you can never get a more blessed death. For you die

in obedience to divine word and command, Rom. 13:4, and in the service of love to save your neighbor from hell and the devil's chains.

(16) I ask you, then, to flee from the peasants, whoever you can, as from the devil himself. But those who do not flee, I pray that God would enlighten and convert them. But those who cannot be converted, God grant that they may not have happiness or success. Let every devout Christian say: Amen. For prayer is right and good, and pleases God well, I know. If anyone thinks this is too hard, let him think that there is no doubt that there is turmoil, and that all the hours of the world are to be waited for.

770. Luthers Sendbrief von dem hatte" Büchlein wider die Bauern. June or

July 1525.

This writing appeared under the title: "Eyn Sendebrieff von dem harten buchlin Widder die bauren. Martin Luther. Wittemberg. MDXX V." 4 quarto sheets. The Erlangen edition (2) lists six individual editions. In the collective editions: m the Wittenberg (1551), vol. II, p. 89b; in the Jena (1556), vol. ill, p. 149b; in the Altenburg, Bö. Ill, p. 141; in the Leipzig, vol. XIX, p. 267; in the Erlangen (I), vol. 24, p. 295 and in its second edition, vol. 24, p. 310. We give the text according to the latter, comparing the Wittenberg and the Jena.

To the honorable and prudent Caspar Müller, Chancellor of Mansfeld, my > good friend.

1. grace and peace in Christ. Honorable and prudent one! I have had to answer your writing by printing it, because the complaining and questioning about my booklet, against the rebellious peasants, is so much, as if it should be unchristian and too hard. Although I had resolved to plug my ears and to let the blind, ungrateful hearts, which only seek cause to be angry with me, get stuck in such annoyance that they would have to rot inside, since they have not improved so much from other little books of mine that they would also want to recognize such a coarse, bad, earthly judgment as right. For I thought of the word of Christ, John 3:12: "If you do not believe when I speak of earthly things, how will you believe when I speak of heavenly things?

78 Erl. (2.) L4,311-313. cap. 10. of the peasant uprising. W. XVI, 9S-IV2. 79

things spake?" And when the disciples said Matth. 15, 12.: "Do you also know that the Pharisees were offended at the word?" he said, v. 14.: Let them be offended, "they are blind and leaders of the blind".

They cry out and boast: There, one sees Luther's spirit, that he sheds blood without all mercy, the devil must speak out of him. Well, if I were not used to being judged and condemned, this might move me. But I know no greater hope in me than that my doings and teachings must first stand and be crucified. It would not be valid for anyone to judge Luther; Luther is the mark and goal of contradiction, and everyone must try him out to see if he might become a knight and win the jewel. In such a case, everyone has a higher spirit than I; but I must be completely carnal. And if God wanted them to have only a higher spirit, I would rather 1) be carnal, and as St. Paul also says to his Corinthians 1 Ep. 4, 8: "You have already been filled, you have already become rich, you reign without us." But I fear they have too truly a high spirit. For I do not yet see anything special that they accomplish, unless they finally become sins and disgraces. 3)

3. but they do not see how they start by such judgment, and expose their heart's thoughts by such contradiction, as Luc. 2:34. says of Christ Simeon 2c. They realize, they say, what kind of spirit I have. So I notice how finely they have grasped and learned the gospel. Yes, they do not know a single thing about it 3) and yet they talk a lot about it. For how should they know what heavenly righteousness is in Christ according to the gospel, who do not yet know what earthly righteousness is in worldly authority, according to the law?

(4) Such people are worthy that they hear no word, and see no work, in which they may

1. In the editions: "I wanted to wait gladly carnal". It will be "zewarten" (zwarten) - indeed, freely, to be read. Compare No. 1000, ß 4 in this volume.
2. Erlanger: makes. Should this reading be correct, "that" is to be read shortly before.
3. "they" is missing in the Erlanger.

But they should have vain vexation, as happened to the Jews in Christ, because their heart is so full of evil that they desire nothing better than to have vexation, so that it may happen to them according to the saying Ps. 18:27: "With the wicked thou art wicked"; and Deut. 32:21: "I will provoke them against that which is not a nation, against a foolish people will I provoke them to anger.

5. These were my reasons why I wanted to keep quiet and let them confidently run and get angry, so that they would have to perish according to their merit, hardened in vain anger 4) and blinded, who with such ingratitude have so richly resounded everywhere by such a great and bright light of the gospel, have learned nothing at all, and have put the fear of God so much in the background that they no longer regard anything as evangelical, but judge and despise others, and allow themselves to think that they are of great spirit and high understanding, and through the teaching of humility only grasp vain hope, as a spider sucks vain poison from a rose.

(6) But because you desire instruction, not for yourselves, but to shut up such useless people; although I consider that you are doing a vain, impossible work, for who can shut up a fool, because the heart is full of foolishness, and the mouth must overflow, because the heart is full? [But in this I will also do you another lost service.

(7) And first of all, warn those who reproach my booklet to keep their mouths shut and beware, for surely they are also rebellious in heart; lest they be unwise, and once go behind their heads, as Solomon says, "My child, fear the Lord and the king, and do not mix with the rebellious. For their calamity will come suddenly, and who knows when both calamities will come?" Proverbs 24:21, 22, where we see that both the rebellious and those who mingle with them are condemned, and God does not want to make a joke out of it, but the king and the ruler are to be feared. But those who mingle

4. Erlanger: hidden.

80 ed. (p.) 24,313-315. sect. 2. of the outbreak of the peasant revolt. No. 770, W. XVI, I0S-I04. 81

Among the rebels, who take care of them, complain, justify and have mercy, whom God does not have mercy on, but wants to punish and destroy. For he who takes care of the rebels in this way gives enough to understand that, where he had space and time, he would also bring disaster, as he had decided in his heart. Therefore, the authorities should take hold of such people's hoods so that they shut their mouths and realize that they are serious.

(8) If they think such an answer is too harsh, and say that it is spoken by force and that their mouths are shut, I say, "That is right. For a rebel is not worthy to be answered with reason, for he will not accept it; one must answer such mouths with the fist, so that the sweat runs out of the nose. The peasants did not want to listen either, they did not even let them say anything; then you have to poke their ears open with cans so that their heads jumped up in the air. To such disciples belongs such a rod. He who will not hear the word of God with kindness must hear the executioner with sharpness. If it is said that I am unkind and unmerciful in this, I answer: "Merciful here, merciful there, we are now talking about the word of God, he wants to honor the king and destroy the rebels, and yet he is as merciful as we are.

(9) I do not want to hear or know about mercy here, but to pay attention to what God's word wants. Therefore my booklet shall be right and remain right, even if all the world is angry with it. Why do I ask that you dislike it, if it pleases God? If he will have wrath, and not mercy, what dealest thou with mercy? Did not Saul sin against Amalek with mercy, that he did not execute God's wrath, as he was commanded? [Did not Ahab sin in being merciful to the king of Syria, and let him live contrary to the word of God? [If thou wilt have mercy, mingle not with the rebellious, but fear the rulers, and do good. If you do evil, fear (says Paul Rom. 13:3, 4), it does not bear the sword in vain.

(10) Such an answer would be enough for all those who are annoyed with my booklet and who are useless.

make. Is it not fair to shut one's mouth when one hears that God says and wants it that way? Or is God guilty of giving such useless mouths cause and account for why he wants it that way? I cried, it would be enough to silence all creatures, if he only waved one eye, let alone if he spoke. There is his word Proverbs 24:22: "My child, fear the Lord and the King; if not, your calamity will come suddenly" 2c. Item, Rom. 13, 2.: "Whoever resists God's order will receive judgment against himself." Why is St. Paul not merciful here either? If we are to preach God's word, we must also preach that which proclaims wrath, as well as that which proclaims mercy. One must also preach about hell as well as heaven, and on both sides, about the pious and the wicked, God's word, judgment and work must help to punish the wicked and protect the pious.

(11) But so that the pious God may remain before such judges, and His judgment be found right and pure, let us represent His word against such free mouths, and show the cause of His divine will, that we may also put two candles to the devil. They reproach me that Christ teaches Luc. 6, 36: "Be merciful, as your Father is merciful"; item Matth. 12, 7: "I want mercy and not sacrifice"; item Luc. 9, 56: "The Son of Man did not come to destroy souls, but to save them", and the like.

Here they think they have failed; if Luther taught that the peasants were to be pitied, he teaches that they should be killed quickly. What do you think? Let us see if Luther will jump over the little piece; I think he is caught. Well, I thank my dear masters. For if these high spirits had not taught me this, how would I have known or experienced it? How would I know that God promotes mercy, when I have taught and written about mercy more than anyone else in a thousand years?

There is a devil in the skin who would gladly do evil if he could. Therefore, he stirs and fights even the good and pious hearts.

82 Erl. (2.) 24,315-317. cap. 10. of the peasant revolt. W, XVI, 104-107. 83

with such pieces that they should not see how black he is, and wants to make himself beautiful under the glory of mercy, but it will not help him. Dear, you who praise mercy so well because the peasants are beaten, why do you not praise it when the peasants raged, beat, robbed, burned and plundered, so that it was terrible to see and hear? Why were they not merciful to the princes and lords who wanted to destroy them completely? There was no one who said of mercy, all must be right, there was mercy silent and nothing; right, right, right, that applied and went up. But now they are beaten, and the stone falls on their head, which they cast toward heaven, let no one speak of justice, but only of mercy.

14 And yet they are so coarse, and think that one should not notice the mischief. No, one sees you well, you black, ugly devil. You do not praise mercy, that you are serious, and love mercy, otherwise you would have praised it against the peasants; you fear the skin, and would gladly escape the rod and punishment of God with the appearance and name of mercy. Not so, dear fellow, you have to stand here and die without any mercy. St. Paul says Rom. 13, 4: "If you do evil, fear. For the power of the sword is not in vain, but for the punishment of him that doeth evil." Thou wilt do evil, yet not suffer wrath, but with boasting mercy cover thee. Yes, come back tomorrow, we will bake you a little cake. Who could not do that?

(15) I would also run into a man's house, ravish his wife and daughters, break open his caskets, take his money and goods, and put a sword to his breast, saying, If thou wilt not suffer this, I will stab thee, for thou art an ungodly man. But if the servants came and strangled me, or the judge beheaded me, I would cry out: Christ teaches you to be merciful and not to strangle me; what can you say to that? My peasants and defenders of the peasants are doing the same now. Now they have exercised all courage against the masters, like the robbers, murderers, thieves, and

Peel, first sing a little song of mercy, and say, Be ye merciful, as Christ teacheth, and let us rage, as the devil teacheth us; do ye good to us, and let us do the worst to you; be well pleased and be right in what we have done, and be wrong in what ye do.

(16) Dear one, who would not like this? If this is called mercy, then we want to do a fine thing, that is, that there be no sword, authority, court, punishment, executioner, or prison, but let every boy do what he wants; and if he is to be punished, we want to sing: Be merciful, as Christ teaches. O, that should be a fine order! There you see what those have in mind who judge my booklet as lacking all mercy. They are certainly good rascals, rebellious, and real bloodhounds, or are seduced by such people. For they would like to have all evil unpunished, and under the name of mercy they are the most ruthless and cruel corrupters of the whole world, as much as it would depend on them.

(17) Yes, they say, we do not justify the peasants, nor do we resist punishment; but it seems unjust to us that you teach that you have no mercy on the poor peasants, for you say that they should be killed without any mercy. I answer: If you mean that right, then I am golden; it is all the cover of your bloodthirsty will, that the peasants' nature pleases you secretly. Where have I ever taught that one should not practice mercy at all? Is it not also written in the same booklet that I ask the authorities to accept those who surrender to mercy? Why do you not open your eyes and read it? Then you would not have had to condemn my booklet and get angry.

(18) But because you are so poisonous that you take the one piece alone, when I write that those who will not surrender nor listen should be swiftly put to death without all mercy, and leave the other, when I write that those who surrender should be received with mercy, it is evident that you are a spider sucking poison from the rose, and it is not true that you do wrong to the peasants or love mercy, but would have

84 Erl. (s.) 2t, 317-319. sect. 2. of the outbreak of the peasant revolt. No. 770, W. XVI, I07-II0. 85

like to have a freely unpunished wickedness, and that the worldly sword would come to nothing. But you will not end it.

(19) Let this be said to the unchristian, unmerciful bloodhounds, who praise the sayings of mercy to the effect that unrighteousness and unmercifulness shall reign in the world according to their will.

20. To the others who are deceived by these, or are otherwise so weak that they do not like to compare my booklet with the sayings of Christ, let this be said. There are two kingdoms: one is God's kingdom, the other is the kingdom of the world, as I have written so often that I am surprised how people do not yet know or realize this. For whoever knows how to separate the two kingdoms from each other properly, will certainly not be annoyed by my little book, and will also hear the sayings about mercy well. God's kingdom is a kingdom of grace and mercy, and not a kingdom of wrath or punishment. For there is only forgiveness, sparing, loving, serving, doing good, having peace and joy 2c. But the worldly kingdom is a kingdom of wrath and severity. For there it is all punishment, defense, judgment and sentencing, to compel the wicked and protect the pious. Therefore it also has and wields the sword, and a ruler or lord is called God's wrath or God's rod in the Scriptures, Isa. 14, 5.

21 The sayings that speak of mercy belong to God's kingdom and to Christians, not to the worldly kingdom. For a Christian shall not only be merciful, but shall also suffer all manner of things, robbery, fire, murder, the devil, and hell, except he should smite, slay, or requite any man. But the temporal kingdom, which is nothing but the servant of divine wrath upon the wicked, and a veritable forerunner of hell and eternal death, shall not be merciful, but stern, earnest, and wrathful in his office and work. For his armor is not a rosary or a flower of love, but a mere sword; but a sword is a sign of wrath, severity and punishment, and is directed nowhere but at the poseurs; on these it looks to punish and keep them in check and peace, for the protection and salvation of the pious.

22 Therefore God, in the Law of Moses, and in Exodus 21:14, when He uses the sword, says, "Thou shalt also take away the murderer from My altar, and shalt not have mercy on him. And the epistle to the Hebrews confesses that he who did contrary to the law must die without all mercy. This indicates that the temporal authorities cannot be merciful in their own office, nor should they be, even though they may celebrate the office by grace.

(23) Whoever would mix these two kingdoms together, as our false spirits do, would put wrath in the kingdom of God and mercy in the kingdom of the world; that would be putting the devil in heaven and God in hell. These Burmese also wanted to do both of these things. Before, they wanted to ride with the sword, and as Christian brothers fight for the gospel, and kill others, because they were supposed to be merciful and patient. Now, when the worldly kingdom passes over them, they want to have mercy within, that is, they do not want to suffer a worldly kingdom, and yet they themselves do not want to grant God's kingdom to anyone; what would be devised for intercourse? Not so, dear friends; if one has earned wrath in the worldly realm, then one surrenders and suffers the punishment, or humbly remits it. But those who are in God's kingdom should have mercy on everyone and pray for them, but not hinder the worldly kingdom in its right and work, but help to promote it.

(24) But though such severity and wrath of the worldly kingdom seem a ruthless thing, yet, when rightly considered, it is not the least bit of divine mercy. For let every man take himself, and tell me hereupon a judgment: If I have wife and child, house and servants, and goods, and a thief or murderer assaults me, strangles me in my house, violates my wife and child, takes what I have, and he should remain unpunished for it, that he does it more where he wants: tell me, which would be the most worthy and necessary of mercy here? I, or the thief and murderer? Without a doubt, it would be most necessary for me to be shown mercy. But where will such mercy be shown to me and my poor, miserable wife and children, so that such booing may be resisted and I and my children protected?

86 Erl. (2.) 24,319-322. Cap. 10. voü dem Bauetnausruht. W. XVI, 110-112. 87

keep me in the right; or, if he does not let him defend himself and continues to do him his right, punish him so that he has to let it go? What a fine mercy it would be to me, that one would be merciful to the thief and murderer, and let me remain murdered, violated and robbed by him?

25. Such peasant defenders do not look at such mercy, which rules and acts in the secular sword, but only open their eyes and mouths at the wrath and seriousness; We pretend to the furious princes and lords that we teach them to punish the wicked, when they are ten times worse hypocrites of the murderous boys and wicked peasants, and are themselves also bloodthirsty murderers with rebellious hearts, that they have no mercy at all on those who are overpowered by the peasants, robbed, violated, and forced to do all kinds of injustice. For where the peasants had been going about their business, no honest man could have remained safe from them, but whoever had more than a penny would have had to take the blame, as they had already begun to do. And if that had not been enough, they would have had to put their wives and children to shame and strangle each other, so that peace and safety would never have remained.

26 What is ever heard more wicked than the mad mob and peasant, when he is full and full and gets violence? as Solomon says, Proverbs 30:21, 22, that such people the earth cannot bear. And should we first have mercy on such people and let them rage as they wish with everyone's life, limb, wife, child, honor and property, without any punishment, and let the innocent perish so shamefully before us without all mercy, help and comfort?

27 I constantly hear that the Bamberg peasants were offered to be let off more, because they asked that they should only sit quietly; they still did not want to. And Margrave Casimir vowed to his own that what others had acquired by strife and rebellion, he would otherwise let them have, with mercy; that did not help either. Thus it is well known that the Frankish peasants hold nothing against them but robbery, burning, breaking and destruction, out of sheer will of courage. The Thuringian peasants

I have experienced myself that the more they were admonished and taught, the more stubborn, proud, and foolish they became, and they have stood up everywhere so wilfully and defiantly, as if they wanted to be strangled without all grace and mercy, and have immediately offered God's wrath the most magnificent defiance. And so it is with them, as the 109th Psalm, v. 17, says: "They did not want grace, so it is now far enough from them.

Therefore the Scripture has fine, pure eyes, and sees the secular sword rightly, as that out of great mercy must be merciless, and for vain goodness exercise wrath and severity, as Paul Rom. 13:4 and Peter 1 Pet. 2:14 say, that it is God's servant for vengeance, wrath and punishment over the wicked, and for the protection, praise and honor of the pious. It looks at the pious and has mercy on them, and so that no harm comes to them, it fights, bites, stabs, cuts, cuts, murders, as God has commanded it, whose servant is recognized in this.

29. That the wicked are punished in this way without mercy is not because the punishment of the wicked alone is sought, and lust is atoned for in their blood, but so that the pious are protected, peace and security are preserved. Which are undoubtedly the most precious works of great mercy, love and kindness (for there is nothing more wretched on earth than strife, insecurity, oppression, violence, injustice, etc.). For who could or would want to stay alive, where it should be like this? Therefore, the sword's anger and seriousness is so necessary among the people, as eating and drinking, even as life itself.

(30) Yes, they say, we are not talking about the stiff-necked peasants who do not want to surrender, but about those who have overcome or surrendered; one should show mercy to such people and not deal with them in such an abominable way. I answer, "You must not be pious to blaspheme my booklet as if I were speaking of such overcome, devoted peasants, when I speak so plainly in it of those whom one first asks kindly, but they do not want. All my words go against the stiff-necked, stubborn, blinded peasants, who

88 Erl. (2.) 2t, 322-321.. Section 2: Outbreak of the Peasants' Revolt. No. 770**, W. XVI, H2-IIS.** 89

neither want to see nor hear, how one may grasp it. And you say, I teach the wretched captive peasants to strangle without all mercy. If you want to read books and interpret them according to your will, what book will remain before you?

Therefore, as I wrote then, so I write now. Let no one have mercy on the stiff-necked, obstinate, blinded peasants who do not let them be told, but let them cut, stab, choke, and strike as if they were mad dogs, whoever they can and however they can; and all this so that one may have mercy on those who are corrupted, chased away, and seduced by such peasants, that one may have peace and safety. It is better to cut off a limb without all mercy than for the whole body to perish by fire or some such pestilence. How do you like that? Am I also an evangelical preacher who teaches grace and mercy? If I am not, there is no power in it. For you are a bloodhound and seditious murderer and corrupter of the land with your mad peasants. For thou art hypocritical in their sedition.

They go on to say: The peasants have not strangled anyone yet, as they are strangled. Dear, what can one say? What a beautiful answer is this, they have not strangled anyone; that made it necessary to do what they wanted; but they nevertheless threatened to kill whoever did not want to go along with them, and took the sword in their fist that was not theirs, attacked the goods, houses and possessions. So a thief and a murderer would not be a murderer, who would do to me with death what he wanted. But if they had done what was kindly desired of them, they would not have been killed. But since they would not, it was right to do to them as they would have done, and to do to those who would not do as they would.

Moreover, they are publicly unfaithful, perjured, disobedient, rebellious thieves, robbers, murderers and blasphemers, so that none of them deserves death tenfold without all mercy. One ever wants to look with the shrew's eye only at the punishment, how painful it is, and not also at the guilt and merit, and unspeakable damage and destruction, which there is.

should have followed. If the punishment hurts you, then leave the wickedness; as Paul also answers such, Rom. 13, 3. 4.: "If you do not fear the sword, then do good; but if you do evil, then fear" 2c.

Thirdly, they say: The lords abuse their sword, and strangle too horribly 2c. I answer: What is that to do with my book? Why do you lay foreign guilt on me? If they abuse their power, they have not learned it from me, they will find their share. For the supreme judge, who punishes the wanton peasants through them, has not forgotten them, nor will they escape him. My booklet does not say what the lords deserve, but what the peasants deserve and how they should be punished; I have not hypocritized anyone with this. If it is the time and the matter that I should do it, I will certainly attack the princes and lords. For as far as my office of teaching is concerned, a prince is just as important to me as a peasant. I have already earned them in such a way that they are not too dear to me; I do not care much about them either. I have one who is greater than them all, as St. John says Cap. 10, 29.

If, however, my advice had been followed at first, when the riot began, and one peasant or a hundred had dared to do it, and had been beaten on the heads, so that the others would have bumped into them, and had not let them get so out of hand, many thousands would have been preserved, who now had to die, and would probably have remained at home. That would have been a necessary mercy with little anger, since one now had to take so much seriousness to control so many.

But it has been God's will to joke with us on both sides. First of all, the peasants, that they might learn how to be at ease, and not suffer good days in peace, that they might learn to thank God for it, if they had to give one cow, so that they might enjoy the other with peace. For it is always better to have half of the estate in peace and safety, than to have the whole estate in danger all the time among thieves and murderers, and yet not have it. The peasants did not know how precious it was for peace and security that one might have

90 Erl. (2.) 24,324-326. cap. 10. of the peasant revolt. W. XVI, IIS-118. 91

enjoy his morsel and drink cheerfully and safely, and did not thank God for it; that he now had to teach them in this way, that they 1) forgot the tickle.

It was also useful for the lords to learn what was behind the mob and how to trust it, so that they could learn to govern properly and to cultivate land and roads. There was no longer any regiment or order; everything stood open and idle. There was no longer any fear or timidity among the people; everyone did what he wanted. No one wanted to give anything, and yet they splurged, drank, dressed and walked idly, as if they were all masters. The donkey wants to be beaten, and the mob wants to be ruled by force; God knew that well. That is why he did not give the authorities a fox's tail, but a sword in their hands.

(38) Nor is this one of the least pieces they put on: there were many pious people among the peasants who came to this innocently, and had to do it, who were wronged before God by being executed in this way. I answer, "People talk about such things as if they had never heard a word from God. Therefore I must also answer here, as to those who are still young children or pagans. So nothing is directed among the people with so many books and sermons.

39 First of all, I say that there is no injustice done to those who are forced by the peasants; nor is there any Christian man left among them, nor do they come to it innocently, as they pretend. It may well be seen as if they were wronged, but it is not so. Tell me, dear friend, what excuse is there if someone strangles your father and mother, violates your wife and child, burns your house, and takes your money and possessions, and then says that he had to do it, that he was forced to do it?

40. Who has ever heard of anyone being forced to do good or evil? Who can force a man's will? O, it does not exist, nor is it, that one says, I must do wrong, and I will do wrong.

1. Erlanger: they.

forced to do so. To deny Christ and the Word of God is a great sin and wrong, and many are forced to do so; but do you think that they are excused by this? So, "to make a riot, to disobey the authorities, to be unfaithful and perjurious, to rob and burn" is great wrong, and some peasants are forced to do it; what does it help them? Why do they let themselves be forced?

(41) Yes, they say, I am threatened to take my body and my goods. O my beloved, that thou mightest keep my body and my goods, wilt thou transgress the commandment of God, and slay me, and ravish my wife and my child; how would God and I do it? Would you also suffer it so from me? If you were forced, then, that the peasants had bound you hand and foot and brought you under them by force, and you had resisted with your mouth and punished them for it, and thus your heart had confessed and testified that it did not like to do it, nor did it consent to it, then you would stand with honor, and would indeed be forced with your body, but yet unconstrained with your will. But if you keep silent, do not punish them, and still follow with the crowd, and do not confess your displeasure, it does not help you; and you have been waiting too long to confess your displeasure at first. For you should fear and respect God's commandment more than men, even if you had to ride and risk death over it; he would not let you go, but would have faithfully stood by you, saved you and helped you. Therefore, just as those who deny God are condemned, even if they are forced to do so, so the peasants are not excused for allowing themselves to be forced.

(42) If the excuse were valid, there would be no need to punish sin or vice. For where is there a sin that the devil and the flesh and the world do not drive and force alike? Do you not think that at times an evil desire drives to adultery with such fervor and rage that it might be called a greater urge and compulsion than to urge a peasant to riot? For who is mighty of heart? Who can resist the devil and the flesh? Is it not possible for us to resist the slightest sin, since Scripture says that we are to resist the devil and the flesh?

92 Erl. (2.) 24,826-328. sect. 2. of the outbreak of the peasant revolt. No. 770, W. XVI, 118-120. 93

We are prisoners of the devil 2 Tim. 2, 26, as of our Prince and God, that we must do what he wills and gives us to do; as is sometimes proved by some horrible stories; should it therefore be unpunished and right?

(43) Not so, it is to call upon God for help, and to resist sin and wrongdoing. If you die or suffer for it, good for you, and blessed is your soul before God and the world in the highest honor. But if you give in and follow, you will die ashamed before God and the world, because you have allowed yourself to be forced into wrongdoing. It would be better for you to die with honor and bliss, praising God, than to die in disgrace, as a punishment and torment to you.

44. Yes, say you, O LORD God, who would have known such things! So I also say: Lord God, what can I do about it? Ignorance will not excuse either. Should a Christian not know what he needs to know? Why don't they learn it? Why don't they have good preachers? One wants to be ignorant with will. The "gospel has come to Germany, many pursue it, few desire it, far fewer accept it, and those who accept it, stand by it so lazily and lazily, let schools perish, parishes and preaching stands fall, no one thinks to preserve it and raise up people; and let us be seen everywhere as if we were sorry that we were learning something, and would gladly know nothing. What wonder, then, if God will also visit us, and let us again see a piece, to punish his gospel contempt, in which we are all guilty, though we are innocent of some of the rebellion, which we have well deserved; that he may admonish us and send us to school, that we may one day also become witty and knowledgeable?

(45) How must one do in wars, since even the innocent must go away with the guilty, even more than the innocent, as it seems to us, since widows and orphans also become. These are plagues, sent to us by God, and otherwise well deserved, which one must truly suffer with the other, if we want to live differently with one another. For as it is said, one neighbor owes another a fire.

46. whoever wants to be in the community must

He will also help to bear and suffer the burden, journey and damage of the community, even though he has not forfeited it, but his neighbor, just like him, is entitled to peace, benefit, protection, property, freedom and the community's home, even though he has not acquired or brought about the same, and will learn to sing and comfort himself with Job: "If we have received good things from the Lord, why should we not also bear evil things? So many good days are worth an evil hour, and so many good years are worth an evil day or year. We have had peace and good days for a long time, until we became too horny and unhappy, did not know what peace and good days were, and did not even thank God for them; this we must now learn.

(47) Yes, we may well refrain from such complaining and grumbling, I advise, and thank God that through His grace and mercy no greater calamity has come upon us than the devil intended to inflict through the peasants, just as Jeremiah did: when the Jews were driven out, captured and murdered, he consoled himself and said: "It is God's grace and goodness that we have not been completely destroyed" Klagl. 3, 22. And we Germans, who are much worse than the Jews, and yet not so driven out and strangled, want first of all to grumble and be impatient/) and justify ourselves, and not let a part of us be strangled, so that God may be enraged even more, and let us go to the ground, take off our hand, and give us completely to the devil. We do as the foolish Germans do, who know nothing of God, and speak of such things as if there were no God who does such things and wants to have them, and think that we suffer nothing at all, but are vain noblemen who sit on cushions, and want to do according to all their will.

48 For you should have seen that if the devil's thing had gone on in the peasants, and God had not fed them with the sword through the prayers of devout Christians, then it would have happened throughout the whole of the German lands as it happens now to those who are stabbed and killed, and much worse. There would be no one before the other

1. "his" is missing in the Erlanger.

94 Erl. (2.) 24, 32S-33Ü. Cap. 10: On the peasant revolt. W. XVI, 120-123. 95

Each would have strangled the other, burned house and yard, and desecrated wife and child. For God had not begun and there was no order, and there was already such a situation among them that no one trusted or believed the others; they deposed one captain after the other and had to leave, not as honest people did, but as the most ruthless boys said and wanted. For the devil had it in mind, he wanted to devastate Germany completely, because otherwise he could not defend the Gospel.

49. And who knows what else will happen if we want to grumble and be ungrateful like this? God may well let the peasants become mad once again, or let another one start, so that it will be worse afterwards than now. Methinks it was a good strong admonition and warning. If we take care of it and do not turn away from it and do not fear God, then we may see what happens to us, so that this is not a joke and seriousness follows.

50 Finally, one would like to say: You yourself teach sedition, because you say that one should quickly strike and stab the seditious, whoever can, each one being the supreme judge and executioner in this case. Here I answer: My booklet is not written against bad offenders, but against the seditious; but you must distinguish a seditious far, far from a murderer or robber, or any other offender. For a murderer or other malefactor leaves the head and the authority, and attacks only his members or goods; indeed, he is afraid of the authority. Because the head remains, no one should attack such a murderer, because the head can punish him, but wait for the judgment and command of the head, to whom God has commanded the sword and office to punish.

(51) But a rebel attacks the head himself, and falls on his sword and office, so that his offense has no equal with the murderer. Here it is not necessary to wait for the head to command and judge. For it cannot, and is imprisoned and beaten, but shall run to whoever can, uncalled and uncommanded, and as a faithful member help save its head with stabbing, cutting, choking, and put body and goods to the head.

(52) I must imagine this with a rough similitude. If I were a master's servant and saw that his enemy was running at him with a bare sword, and I could ward it off, but stood still and let my master be so shamefully slain: tell me, what would both God and the world say of me? would they not justly say that I was a desperate villain and traitor, and must certainly have head and tail with the enemy? But if I were to go to the enemy and intervene between the enemy and the master, and put my body on the line for my master, and stab the enemy to death, would that not be an honorable and honest deed, which would be praised and glorified before God and the world? Or, if I were stabbed to death over it, how could I die more Christianly? because I would die in right worship, as much as it is in the work itself; and if faith were involved, I would be a right holy martyr of God.

(53) But if I should excuse myself, saying, I will therefore hold my peace until my lord shall call me; what would that excuse do, but to accuse me two times more, and to make me worthy to be cursed of all men, as one that jesteth in such wickedness? Did not Christ himself vow all these things in the Gospel, and declare it to be right, that servants should fight for their masters, when he stood before Pilate and said John 18:36, "If my kingdom were of this world, my servants would fight for me, that I should not be delivered to the Jews." There you see that it is right in the sight of God and the world for servants to fight for their masters; otherwise what would the worldly government be?

54 Now behold, such a man is the agitator, that he runneth upon the head and the lord with the naked sword: there shall no man tarry till the lord be called to resist, but shall go and stab the wicked, unnamed, he that is able first, and shall not take care that he commit murder, but he shall resist an arch-murderer, which seeketh to murder the whole land. Yes, where he does not stab and murder, but lets the lord stab, he is also an arch-murderer. For he must and should then think, because his lord suffers and lies, that he is lord, judge and executioner in the case. For sedition is not a joke, and

96 ed. (2.) 24, 330-332. sect. 2. of the outbreak of the peasant revolt. No. 770, W. XVI, 123-126. 97

No evil on earth is equal to it. Other vices are individual pieces; sedition is a deluge of all vices.

(55) I am called a spiritual man, and I hold the office of the word. But yet, if I were a servant of a Turkish lord, and saw my lord on the road, I would forget my spiritual office, and stab and slash freshly, because I could stir a vein; if I were stabbed over it, I would go up to heaven in the work of the mouth. For rebellion is not worthy of any judgment or mercy, whether it be among Gentiles, Jews, Turks, Christians, or wherever it may be, but it has already been interrogated, judged, and condemned, and delivered to death in every man's hand. Therefore, there is nothing more to be done here than to quickly strangle the rebel and do him justice.

(56) No murderer does or deserves such evil. For a murderer does a criminal wickedness and lets the punishment remain. A rebel wants to have a free, unpunishable wickedness and attacks the punishment himself. Moreover, at this time they make an evil cry to the gospel among the gospel's enemies, who blame such sedition on the gospel, and open their mouths wide enough to blaspheme, though they are not excused by it, and know it well otherwise; Christ will also strike them well in his time.

(57) See now whether I have rightly and justly written in my booklet that one should stab the rebellious without all mercy. But I did not teach that one should not show mercy to the captives and the devoted, as I am blamed, and my booklet shows otherwise.

(58) I do not want to strengthen the angry tyrants, nor do I want to praise their raging. For I hear that some of my disciples are cruel beyond measure to the poor people, and are almost bold and defiant, as if they had won and were firmly established. Well, they do not seek punishment and correction of the rebellion, but atone for their fierce will and cool their troubles, which they may have borne for a long time; they think that they have now gained space and reason to do so.

59. But especially 'they now confidently oppose the gospel, want to rebuild monasteries and convents, and to give the pope the

Crown, mix our cause among the rebellious. But they will soon reap what they are sowing. For he that sitteth above seeth them, and will come before they look. They shall lack what they intend, that I know, as they have lacked hitherto.

I have also written in the same booklet that now is such a strange time that one may earn heaven with murder and bloodshed. Help God, how has Luther forgotten himself, who until now has taught that one must attain grace and be saved without works, by faith alone. But here he does not give salvation to works alone, but also to the horrible work of shedding blood. There, the Rhine has broken out.

61 Dear God, how closely I am sought, how they lie in wait for me, and yet they do not help me. For I hope that they will let me keep the custom of words and the manner of speech, which not only the common man has, but also the Scriptures keep. Does not Christ say Matth. 5, 3. 10. 12.: "Blessed are the poor, for theirs is the kingdom of heaven; and blessed are you when you suffer persecution. For your reward is great in heaven"; and Matth. 25, 34. where he rewards the works of mercy 2c., and the like much more. And yet it remains true that works do nothing in the sight of God, but faith alone. But how this happens I have written so many times, and especially in the sermon on unjust mammon. Whoever does not want to be satisfied by this, let him always go and be angry all his life long.

62. But that I have made the work of bloodshed so dear, my booklet in the same place will abundantly testify that I have spoken of temporal rulers who are Christian, and who conduct their office in a Christian way, especially when they fight against the rebellious mobs. If they do not do well by shedding blood and carrying out their office, Samson, Samuel and David should not have done well either, since they punished the evildoers and shed blood. If it is not good nor right to shed blood like this, then let the sword stand, and let us be free brothers and do what we want.

63 For this I beseech you, and every man with diligence, that they will yet read my booklet.

98 Erl. (2.) 24,332-834. cap. 10. of the peasant revolt. W. XVI, 126-128. 99

and do not go so far beyond, they will see that I, as befits a Christian preacher, have instructed only the Christian, pious authorities. I say again, and for the third time, that I alone have written to the authorities who want to go Christian or otherwise honestly, so that they may instruct their consciences in such a case, namely, that they should immediately strike into the pile of the rebels, regardless of whether they hit the guilty or the innocent. And even if they strike the innocent, they are not to make a conscience of it, but to confess to God that they are guilty of his service. Afterwards, when they have won, they shall show mercy, not only to the innocent (as they think), but also to the guilty.

But I did not intend to teach the furious, raging and senseless tyrants, who even after the battle are not satisfied with blood, and in their whole life do not ask much about Christ. For to such bloodhounds it counts the same, they strangle guilty or innocent, it pleases God or the devil, they have the sword, only their lust and will to atone; I let their master, the devil, lead them as he leads them.

When I heard that at Mulhouse, among some great merchants, one of them brought the poor wife of Thomas Muenzer, who is now a widow and pregnant, to him, fell on his knees before her and said: Dear wife, let me take you to N. O, a chivalrous, noble deed, committed on a miserable, abandoned, pregnant woman; that is a bold hero, who would be worth three knights. 1) What should I write to such rangers and sows? The Scriptures call such people beasts, that is, wild animals, as there are wolves, sows, bears and lions, so I do not want to make them human either; but one must still suffer them, if God wants to plague us through them.

I have taken care of both: if the peasants would become lords, the devil would become abbot; but if such tyrants would become lords, his mother would become abbess. Therefore, I would have gladly satisfied both, the peasants.

1. "would be" only in the Jena.

and pious superiority taught. But since the peasants did not want to listen, they have received their wages. But these also do not want to listen; well, they will also have their wages. Without pity they should be murdered by the peasants, that would be a fox's tail. Hellish fire, trembling and gnashing of teeth in hell will be their reward forever if they do not repent.

(67) These things, my lord and friend, I have answered your writing; I hope I have done more than enough. But if anyone has not done enough, let him be wise and prudent, pious and holy in God's name, and let me remain a fool and a sinner. Although I would like to be left in peace, nothing will be said against me, and what I teach and write should remain right, even if the whole world should burst at it. If one wants to be strange, then I will also be strange, and see who will be right in the end. Hereby God commands, and tells Conrad to watch, hit it and lie down in the right bed. The printer shall also avoid it henceforth, and no longer call you Chancellor, amen.

771 Spalatin's concerns about old and new levies, addressed to a friend who was presumably a nobleman and who wanted to act in conscience against his subjects.

From Cyprian's "Useful Documents," vol. II, p. 348.

After diligent consideration and contemplation of the facts, I believe that the previous comforting report should be taken into account. Considering that it is not only clothed in God's Word, but also originates not only from me, but also from the venerable, highly respected Doctor Martin Luther. And one cannot do better than to follow the report that comes from others rather than one's own thoughts. Therefore I base, as before, on the previous report, both my own, and highly esteemed Doctor Martin Luther's opinion. If there are old debts, about people's memory, and have arisen before your arrival and housekeeping, then I want to let them go, in God's name, and otherwise show my subjects honest and favorable will, in which I always want. But if there were of you, in and by

100 Section 2: Outbreak of the Peasants' Revolt. No. 771**, W. XVI, 128-IM.** 101

of your household, the old levies, also interest of woods, more hunting service 2c., and how it would have more and more names, from new over the old levies, burden and burden raised, set and imposed on the people, then it would be called fair, as God in Isaiah 58, 6. says: Solve colligationes iniquitatis etc.. Likewise with the feudal

The fiefs of some feudal lords are now so high that they are lamented in heaven, and God will surely hear such prayers and hurt many feudal lords, pressing them very hard. For it is ever too much to drive the fief so high that many widows and orphans must be left heirless. Some are so clever that they put the fine only on the money, and do not want a farmer to come to food or to stay with it. Some force the subjects, as often as they want, to hunt over the old custom that was brought here, although it should have been done only rarely in the past. Some of them take timber and chicken rents from the subjects, because they have been allowed to graze in the woods. But now they get ready, give the interest another name, do not let the people graze in the woods, but still take the interest most strictly 2c. Who will and can tell all about such new burdens, levies and burdens? Where such new burdens were recently imposed on the people, a relief was made before the conscience would not let up with its bite. In the old ones, however, and in the ones imposed by others, I satisfied my heart with God's help. In addition, I am moved by the divine scripture mentioned above, the example of the great archfather Joseph, who, as it is written in the first book of Moses, v. 24, 26, 47, decreed to give the fifth part of the Egyptian field to Pharaoh, except for the priestly field, which was not Pharaoh's own. On the other hand, such ordinances are police ordinances that God allows to pass at any time. So also St. Peter says in his first epistle in the other chapter v. 13: "Be subject to all human orders." Thirdly, the common rabble is bridleless, insolent, and rough, and must be kept hard; otherwise it shall well do all mischief. For thus says King Solomon in the 26th chapter of his Proverbs v. 3., that a whip belongs to the horse, a bridle to the ass, a rod to the fool's back, otherwise none of you will do well. Fourth, even if you were to do away with the old customs, it would not help the cause, but would cause more disruption, suspicion and disobedience, as well as a burdensome introduction for others.

For not everyone would follow this example. If only God wanted that the new taxes could be alleviated and solved smoothly and unnoticeably. I would also not object to you bequeathing something to the poor people every year in your will and last will, which would be to their benefit for the payment of the tax due; but in all cases now unannounced. For it might make the people wanton and you suspicious. Secondly, if such thoughts occur to you, take the Holy Scriptures before you and compose a psalm or something else. For this is the only true book of comfort, as Paul indicates in Romans 15:4. Thirdly, God's mercy is greater than the life of all men, as it is written in the 63rd Psalm, v. 4. And as St. John says in his first epistle in the third chapter, v. 20: "If our heart punishes us, God is much greater than our heart. Fourthly, in such afflictions of conscience, you have recourse to God, to dear prayer, and to the reception of the holy Sacrament and the absolution of your pastor, as well as to the diligent hearing of God's Word, without doubt, God will, through these Christian divine means, give your conscience and heart, if not complete peace and tranquility, then at least good, blessed relief. For it is true, as it is written in Job, chapter 7, v. 1, that man must always be in conflict. That is why God is also called the Lord of hosts, that he and his poor little band must always be in the field. But praise God! and as Paul says in 1 Cor. 15, 57, that God has given us the victory through Christ. Above this, as St. Paul says in 2 Cor. 2, 14, we thank God that He always gives us victory in Christ. Finally, you should also be with your sons about this, and faithfully instruct them to be content with the old traditional taxes, and not to burden the subjects with some innovation, but to follow the laudable and praiseworthy example of the Roman emperor Tiberii, of whom Suetonius writes that, since some of his councilors would have him lay and enforce taxes and duties on the people, he gave them this answer: He will not do it. For it behooves a faithful, pious shepherd not to shear the sheep, but to shear them.

That would be just enough. God grant you blessed relief in your conscience. For Satan will never let us come to complete rest in this restless world, even in our restless blood and flesh.

[102]{.underline} Erl- 65.2-4. Cap. 10. of the peasants' revolt. W. XVI, I3I-I33. 103

6. how this indignation was sought to be dampened by amicable settlement.

772 The treaty made with the peasants at Lake Constance and in Algau on April 22, 1525, with Luther's preface and admonition to the peasants.

This document was published under the title: "Vertrag zwischen dem löblichen Bund zu Schwaben, vnd den zweyen Haussen vnd versamlung der Bawrn am Bodensee und Algew. M.D.XXV. Wittemberg." At the end: "Gedruckt zu Wittemberg durch Joseph Klug." 1^ Bogen in 4. In the "Gesammtausgabe": in the Wittenberger (1569), vol. IX, p. 219, in the Jenaer (1556), vol. Ill, p. 102; in the Altenburger, vol. Ill, p. 106; in the Leipziger, vol.XIX, p. 246 and in the Erlanger, vol. 65, p. 2.

Preface by Martin Luther.

I have received this treaty between the laudable union of Swabia and the communities at Lake Constance and in the Algäu with great joy, as a special grace of God in these desolate, horrible times, which the devil is wreaking through his red spirits and murderous prophets.

2 And I have again sent the same one to ask whether God would perhaps also give His grace in our lands, so that the same example of the devil's work might be countered and his bloodthirsty enterprise might be resisted, and also our peasants might want to desist from their dangerous, damned enterprise and go to peace and friendly agreement before God Himself comes, and their horrible raving, both undertaken against divine and human law, might be brought home with merciless earnestness.

For he himself said Matt. 26:52, "He that taketh the sword shall perish by the sword." And he also let St. Paul say Rom. 13, 2.: "He who resists the authorities resists God's order; but he who resists it will receive judgment." He wants such sayings and will have kept them, and will not consider whether we are peasants or lords, whether we call ourselves Christian brothers, or what we pretend to be; each one may judge himself according to them, God will not be mocked.

I. It is only to be known that the subjects of Lake Constance, also in the Algäu, swore an alliance by conspiracy over and against the golden bull of the Roman and imperial, Hispanic royal majesty, princes, rulers and other estates of the holy empire's reformation and established land peace, and thereupon threw themselves off their lords, nobles and sovereigns, in addition to which some of them violently seized their castles, villages, towns and houses, partly burned them, also plundered some of them, urged their servants and others of their own to swear and do homage to them, and thus aroused warlike indignation in the Holy Empire: Thus the Roman imperial and Hispanic royal majesty, princes, princes and other estates of the laudable confederation of Swabia, to prove due aid, protection and protection to the conquered and damaged, their confederation's relatives, also to undertake physical resistance, and deaths, fire and capture, devastation of land and people have resulted: that the benevolent Lord, Lord Hug, Count of Montfort and Rottenfels, Lord Wolf Gremlich von Jüngingen, Knight, also the prudent, honorable and wise mayors and councillors of Ravenspurg, through their appointed council friends and messengers, Gwer Schellang and Johannes. Kriegling, to put an end to such deaths, fires, seizures, devastation of land and people, and to prevent as much as possible, the well-born Lord, Mr. Georgen Truchsessen, Baron of Waltburg, the chief field commander of the reported confederation, together with Count Wilhelm von Fürstenberg, and Mr. Frowein von Hütten, 1) chief of the footmen and the men-at-arms, as well as of other princes, lords, and councillors of the confederation, requesting with the utmost diligence that they be granted amicable negotiations in this matter. And after the granted amicable discussion, of unnecessary to indicate the length, and reported war disturbance, between Roman, imperial and Hispanic royal majesty, princes, princes, also other states of the reported confederation, and predetermined subjects, be settled amicably, as follows:

2 First, the two groups of Algäu and Lake Constance shall hand over their treaty and alliance letters, which they have drawn up with each other and handed over to each other, to a common assembly.

3. on the other hand, they shall also fulfill their duty, so

1. This name is spelled in all editions soon "Hütten", soon "huts"; but the former is predominant.

104 Erl. 65,4-6, Sect. 2, On the Outbreak of the Peasants' Revolt. No. 772, W. XVI, 133-135. 105

They have joined together for the sake of their alliance and union, count each other finally and completely as their own, and neither continues to attract the other for this reason.

(4) Thirdly, after they have committed their insurrection and rebellion, as well as the deprivation of their sovereigns and dominions, against the Roman Emperor's Majesty and the Holy Roman Empire's peace, the Golden Bull and common law, the peasants shall vow and swear to avoid such alliances, contracts and rebellions from now on.

5. Fourthly, they shall vow and swear that they will be faithful, obedient and faithful to their lords, sovereigns, from whom they have renounced, and that they will do their duty to them again, to pay their interest, taxes, tithes and other righteousnesses, as they gave and did them before this rebellion, until they have rightfully revoked all or part of them by one of the following resignations or by ordinary law.

(6) Fifthly, they shall also hand over and deliver all monasteries, castles, towns, villages, houses and estates, however much they have conquered and taken in this rebellion and outrage, together with the stolen 1) property, as much as may be found or reported in their possession, to the 2) deviants as soon as possible.

(7) Sixthly, whether in this outrage they would have forced anyone to duties or to vouched or unvouched estimation, 3) to give prescription for that reason, they shall be dead and gone.

8. seventhly, if everything and anything as above has been completely done and executed: whether one or more, common or special, of the above-mentioned two groups want to think that they are burdened by their superiors and sovereigns, in whatever way that may be, so that they may therefore get due turn and settlement, as common estates are most inclined to promote.
9. in turn, what the same sovereigns and lords may say and declare against their subjects and subjects, commonly or specially.

1. Wittenberger: entwandten; Jenaer: entwarten; Erlanger: Entwerten. - After the immediately following: "so much" we have, just like Walch, omitted a pleonastic "they".
2. Thus the Wittenbergers. Jenaer and Erlanger: devaluate. May the one or the other reading be correct, the meaning is not doubtful: the deprived.
3. Thus the Erlangen. Wittenberg and Jena: Statutes.

The peasants shall have the right to take and give the settlement to each other for all and any of such matters. Namely, if a sovereignty or lordship proposes two or three respectable towns of their liking, and the subjects of the peasants also propose two or three towns of their liking, and if they do not agree amicably or legally, then they shall choose and request the F.D. to be an umpire, and it shall also remain unanswered. 4)

(10) Eighth, so that no one has to complain about the cost or inconvenience of seeking justice before the princes or judges of the confederation, which party should be more pleased, that each sovereignty or lordship and its subjects and subjects, between whom there is confusion and infirmity, give and decree two different honorable men of secular standing, who will diligently endeavor to unite and reconcile them in kindness with knowledge on account of such infirmities.

11. The ninth, in which articles they would not find the goodness, that then the parties want to be finally satisfied about the same.
12. For the tenth, and namely so, the parties shall agree on a chairman; and if they could not agree, then each part shall appoint one, two or three, and draw lots for it, or the common estates of the Union of Swabia shall choose and give one of them to the assembly as chairman.

(13) The eleventh, and what by the same chairman and additions all, or the more parts of all parties, orally or in writing, bring forward, is spoken in kind, or rightly recognized, that it shall remain so, finally and unrefuted, accepted and executed by each part which such touches, without objection.

14. In the twelfth place, each of the authorities of the same subjects, backsides, and dependents shall also agree on the proposed legal or amicable resignations, and unite them with each other, or one of them with the other, within a lunar period of time, also needful Compromise and Commencement Deed therefore comprehended, and with sufficient faith, promise and sealing, as befits, erect and thereafter make, with the but clause that amicable or legal action, after date of the Commencement and Compromise, in one year and three months the next

4. "solle" added by Walch. - "F. D." perhaps: Fürstlichen Durchlauchten?
5. Erlanger: any.

106 Erl.65.6-9. Cap. 10: On the peasant revolt. W. XVI, 135-138. 107

unless the reasons for which the parties or the chairman are responsible, which are justified and based in law, cause a longer delay.

15. To the thirteenth, so that peace, tranquility and unity in the holy realm may be kept the more steadfastly, and the obedient, peaceful subjects may not again be seduced by the rebellious, disobedient ones and brought to ruinous harm, the said subjects of the two tribes shall keep a faithful and diligent watch in all courts and communities, whether any or more of them do not live up to this treaty and all that is contained in it, or continue to cause rebellion and disobedience, If any or more of them do not live up to and comply with this treaty and all that is contained therein, or if they continue to stir up and disobey it, they shall report them to the authorities under whom they have been seated and help to imprison them. So that they may be punished for their disobedience and transgression as is proper.
16. Fourteenthly, if it should happen that the above-mentioned lords, nobles and sovereigns do not live up to and comply with this 1) treaty, including the articles contained therein, as far as they are concerned, or complain to the subjects, together or separately, against the law, and urge them further than the above-mentioned treaty contains, and report the complaints of such to the federal captains and councillors, the common estates shall, as far as they are able, with the help of the complainants, bring them to obey the treaty of its contents in all respects, so that every complainant, who desires justice, may receive it and be granted it as is due.

Finally, all ill-will that has occurred between the sovereigns and the many subjects under this outrage shall be put away and be over, and neither part shall inflict anything unfriendly or harmful on the other outside of the law, and further than this treaty admits. Hereupon, the said subjects of Lake Constance and Algaeu, the appointed committee, councillors and fully authorized attorneys, have handed over to Mr. Jörgen Truchsefsen, supreme field captain, a sealed, frugal power: namely, Ditterich Hurlenwagen of Lindau, and Thomam Maierhofer of Raitnau, on account of the subjects of the place Ober-Raitnau; Eitelhans Zigelmüller of Unterthüringen, Otmar Kelk and Hans Aggenbach of Riethain, on account of Bermatinger Platz. Hans Katzmair of Lottenweiler, and Conrad Scherer of Wernsreutin, by reason of Ailinger Platz. Conrad Hablützel, by reason of Marchdorfer Platz. Hans Hagen by reason of Mörsbürger Platz. Conrad Her-

1. Wittenberger: "this"; Jenaer and Erlanger: "these", and: "the articles".

moved from Suplingen and Jakob Harsch from Bondorf, by reason of Obniger Platz. Hans Bach of Rappersweiler, Hans Lencker of Linnau and Curlin Schmidt of Rüßried, by reason of Rappersweiler Platz. Antonius Wäger von Osterach, Jakob Wikel von Rottenbühel and Hans Schwelling von Galkreutin, by reason of Osteracher Platz. Hans Wirt von Hasenweiler, by reason of Zusdorfer Platz. Christian Rupp, Hans Gerber and Rudolph Scherer of Tetnang, by reason of Tetnanger Platz. Görg Beck, by reason of Argewer Platz. Hans Hörnstein of Nuvenhoren, Claus Eberlin of Entzisweiler and Hans Hagk of Berg, by reason of Wasserburger Platz. Thomas Biechlin and Michel Pfeifer, by reason of new Ravenspurger place. Bastian Müller von Zell, Hans Nickel von Lanckrain and Görg Schaup vom Hof, by reason of Zeller Platz. Wildbold Dürner of Riethhausen, Franz Mülner of Ebenweiler, Thomas Michelberg of Letzelbach, and Hans Moser of Furt, on account of the square in the Altdorf field. Hans Stiegklein, Conrad Meier of Althain, Görg Mülner of Langen-Eßlingen, and Görg Krauß of Tongendorf, on account of Unlenger Platz. Hans Kem and Urban Ziegelmüller, by reason of Altdorfer Platz. Martin Resch of Buchars, and Bartholmes Müller of Weitnau, on account of Truchberger Platz. Hans Schweiglein of Stifenhofen, and Hans Schaidebach of Langnau, on account of Stoffer Platz. Jörg Jöck of Schonau, by reason of Lindenberger Platz; and Caspar Küttel of Küsleg, on account of the places on Leukircherhaid, vow and swear for themselves and their above-mentioned subjects, their fellow relatives and principal souls, with open fingers and learned words, bodily to God and the saints, that they will all together and without divorce, and each of them in particular, to understand, to be able to understand, and to abide by all of the foregoing articles and this agreement from word to word, nothing excepted, true, firm, steady, and unbroken, and to faithfully perform, live, comply, and obey the same in all respects, without any excerpt or objection.

18. And that for even greater security, they all agree, 2) also that each of them in particular is bound to the highest and commits everything, that this contract, also all and every article contained therein, binds them and is imposed upon them, nothing separate, to grant right against all their lords, nobles and sovereigns, to be guarantor and comforted one behind the other.
19. Thus, if it should happen and come to pass, 3) that all or especially this contract in all
20. Wittenberger: signed.
21. Erlanger: "zutrügen".

108 Eri. es, 9-11. sect. 2. of the outbreak of the peasant revolt. No. 772. W. xvi, 138-140. 10A

also every article, such as those contained therein, not strictly lived, obeyed and complied with their content, but would in some way contravene it, 1) it would be by deed or in some other way, nothing excluded, that they then de facto fell into the Roman Imperial and Hispanic Royal Majesty's disfavor, also the Holy Empire's attention and disregard. Also the Roman imperial and Hispanic royal majesty, princes and other estates of the laudable confederation of Swabia, in addition their lords, nobles and superiors, also all and any others who want to charge and accept these matters, have full power and right, They all and everyone in particular, without any previous denunciation, declaration and further legal compliance, to attack their possessions and goods, lying, driving, borrowing and own, to take them into their hands, as their own goods to have, to use, to use, to move, to sell.

20. Or against them and their bodies, as the openly rebellious, disobedient, denunciated, declared, prescribed eights and aberrants, with deathblows, taking, burning and other means, also ways, to use against any rebellious, disobedient and contradictory, to perform and act, always, as long and much, until they have completely satisfied, made unenforceable and compensated their lords, nobles and superiors for all their losses, deficiencies and infirmities, according to the assets and contents of this contract, together with the costs and damages incurred, and they have all, and everyone in particular, been brought to obedience. In addition, all that this contract, also all and every article, therein conceived, contained, have fully reimbursed and executed.
21. and we Georg Truchsess, Baron of Waltburg, as supreme field captain, Wilhelm, Count of Fürstenberg 2c., and Frowein von Hütten, knight, reported covenanting foot soldiers and cavalry colonels, also the above-mentioned Unterthedinger, Hug, Count of Montfort and Rottenfels, Gwer Schellang and Johann Krieglein, both citizens and of the council of Ravenspurg, as mayors and councilors there, plus a predetermined two-man committee, Councillors and authorized attorneys, for ourselves, also reported subjects, our fellow relatives and principals, all confess everything that is conceived in this letter and contract, acted upon, finally accepted and decided with the will, knowledge, understanding and permission of all of us, and especially of the often reported subjects of the two groups.
22. and we Georg Truchsess 2c., Wilhelm, Count

1. In the issues: would.

zu Fürstenberg, and Frowein von Hütten, knight, instead of and in the name of the common confederates, with our honors, dignities and highest faith. And we the Committees, Councils and fully authorized attorneys of the aforementioned two tribunals, on behalf of ourselves and our many subjects, our principals as well as our relatives, together and especially by the aforementioned oaths we have sworn, and by the penitence herein contained, promising, that everything, as far as such touches each one, shall be kept true, steady and unbroken, to live most faithfully, to comply, and by ourselves or anyone else for our sake, not to do nor create anything contrary thereto, all faithfully and safely.

23. In witness whereof we Georg Truchsess, Baron of Waltburg, Wilhelm, Count of Fürstenberg, Frowein of Hütten, Knight, Hug, Count of Montfort, Mayor and Council of the City of Ravenspurg, and we the Amman, Mayors, and Councillors of the Cities and Towns of Totnang, Marchdorf, Mörsburg, and Altdorf for ourselves, as co-relatives of certain alliances of the two groups of Lake Constance and Algäu, also at the earnest request of the aforementioned same Committee, Councillors and authorized attorneys, that we, the committee councillors and attorneys, confess, have thus asked and requested them, all our and the mentioned cities' seals, but to us the subjects and common city of Ravenspurg in all ways without harm, publicly attached to this letter, which is given on the second and twentieth day of the moon Aprilis, after the birth of Christ fifteen hundred twenty and five years.

Martin Luther's admonition.

1. No one can deny that our community has no right cause at all, but is burdened with grievous, grave sins and arouses God's terrible and unmistakable wrath against them, so that they break the loyalty, oaths and duties they have sworn to their rulers and fall into disobedience, to go against the authority ordered and commanded by God, to avenge themselves, and to take the sword with their own iniquity and thirst, even though God wants to fear and honor the authority, even if it were pagan and did vile wrong, as Christ himself honored it in Pilate, his unjust judge and crucifier. But the peasants do not have it enough that they rage so faithlessly, perjuredly, disobediently and sacrilegiously against God's order, but they also plunder

[110]{.underline} Erl. "5.11s. Cap. 10. of the peasant revolt. W. XVI, 140-143. 111

rob, take, wherever they like, as the public highwaymen and murderers, who disturb the peace of the land and the households. And, worst of all, they carry out such raging and atrocious vices under the Christian name and pretense of the Gospel, so that they profane and blaspheme God's name to the highest degree, just as if God had pleasure and favor in the faithless and perjured (who are otherwise also called traitors and evil-doers) and in public robbers and murderers and blasphemers.

O woe and woe to you damned false prophets, who deceive the poor simple-minded people to such ruin of their souls and perhaps also loss of body and good! For whichever peasant in such presumption shall be made whole, or be destroyed, he shall

as a faithless man, a perjurer, a robber, a murderer, a blasphemer and an enemy of Christ. Where he will go, the children may well tell you. They are Christian brothers. Yes, as Judas kisses and greets Christ, the devils reign there.

Therefore, dear peasants, desist, listen, and let it be said to you: You are already condemned before God according to your soul, who knows how your body and your goods will fare? Finally, if you win or lose, it must be over you, for your injustice is too great and too high, God cannot suffer it for long. Give yourselves to peace and agreement, even if it must happen with bodily harm, so that the sin and destruction of souls may cease, where one no longer wants to obtain; then God will grant His grace, amen.

The third section of the tenth chapter.

About the peasants' revolt in Thuringia, of which Münzer was the author.

773 Letter from the Elector of Saxony to Duke John, advising him to settle the peasants' trade amicably. Char Friday, April 14, 1525.

This and the next letter are found in the Wittenberg edition (1569), vol. IX, p. 216; in the Jena edition (1585), vol. II, p. 510 f.; in the Altenburg edition, vol. II, p. 876 and in the Leipzig edition, vol. XIX, p. 241. Incomplete in all these editions. From the original written by the Elector Frederick himself, printed in Förstemann's "Neues Urkundenbuch", p. 259. We have subsequently corrected and supplemented this document.

1st Highborn Prince, friendly dear brother and godfather! Today and yesterday I received two letters from E. L., which I read and understood in a friendly way, and I am sending the paintings back to E. L. and thanking him kindly, I did not want to have them taken down, so that it would not come from me to the people. It is God's sending and work, God grant, for a blessed outcome. With my weakness it is in the old essence, it cannot go at all. On the next Wednesday, such a day of pain came to my right knee that I had neither day nor night to rest.

Praise be to God, the day of sorrow has been partially alleviated. For God's sake I deserve this and other things with my sins. May He grant me to bear such His gracious visitation with patience.

2 I would have liked to tell my heartily about my concern, what should be given to the princes for an answer, but my weakness is known to them. So this is a great bargain, that one should act by force. Perhaps the poor people have been given cause for such an uproar, and especially by forbidding the word of God; thus the poor are burdened in many ways by us temporal and spiritual rulers. God turn his wrath away from us. If God wills it so, it will go out so that the common man shall rule; but if it is not His divine will, and if it is not done for His praise, it will soon be otherwise. Let us ask God for forgiveness of our sins, and let him take it home; he will make everything fine according to his will and praise. I take care that E. L. and I, as much as possible, remain idle and do not mix with the clergy, who, as I am concerned, grant E. L. and me little good 2c.

1. "not" is missing in the original, but is rightly added in all editions.

[112]{.underline} Section 3: The Revolt in Thuringia. No.773ff. W. xvi,i43f. 113

For God's sake, I ask E. L. to be kind to my thoughtless writing; God knows that I mean it faithfully. The Union of Swabia will probably bring the peasants to obedience. Otherwise, they want to force the whole world. God send them to create, so that they will also see that God is the right covenant prince, and nothing else is constant. For God is opposed to all hope.

Where the falconer E. L. made a lot of Lusts, I liked to hear.

Today I received a letter from the Netherlands, in which it is written to me that the Vice-Reyhe King of Naples is supposed to have captured the King of France, and the King is supposed to have said that he would rather be captured honestly than to have fled disgracefully. But whether it is true, I do not know.

4 I did not want to restrain all this in E. L.'s friendly opinion, because I am quite willing to serve E. L. with divine bestowal. Almost hurrying to the Lochau on Char Friday April 14. In 1525.

Friedrich m. pp. > > Is delivered on Easter Monday in Weimar. Anno Domini 1525?)

774 Another letter of the Elector, written to Duke John on May 4, 1525, the day before his blessed end.

See the previous number. From a simultaneous copy, the variants of which are given by Förstemann I. 6. p. 280, supplemented by us.

Highborn Prince, friendly dear brother and godfather! E. L.'s letter, which you have now sent to me with your own hand, in which you indicate to me all the opportunities, as it is at this time with the terrible 2) riots and uprisings in E. L. and my Principality of Thuringia. L. and my principality of Thuringia, and that the common peasants have subjected themselves to the monasteries, the houses of the nobility, and otherwise, by force 2c., I have read out together with a skilful copy, in which Burkhard Hund and others have had to commit themselves; and that the things in E. L. and my poverty have changed with the times. L. and my poverty are proceeding at a rapid pace, for which E. L. is undoubtedly experiencing no small amount of discomfort, for which I bear E. L., as my dear brother, heartfelt and friendly sympathy.

1. Duke John noted this on the address.
2. Förstemann: "indecent".

2 And because the almighty God has ordered it this way for the sake of our sin, we want to give this and other things to His divine will; He will, without a doubt, know how to do it for our good. At the present time, because I am in God's power and will, I can help E. L. little or not at all, although I would like to do so with all my will.

If the L. in Franconia could make a little silence and obedient will among the people with the tenth penny, it would not have done badly in this and other places. Our Lord God will undoubtedly repay E. L. and me again abundantly and graciously in other ways. And as your beloved ask that I have this market with your beloved patience, and that your beloved can give me nothing in the tithe, I will gladly do so, although it is somewhat inconvenient for me, because I am to give money to Hansen von Berlebsch, Ern Hansen von Minkwitz 3) and others in the present market. But I will do as I can, and thus tie one to the other, so that I may please your love in this.

I will well believe that E. L. could easily be led into a game by the advisors' statements and suggestions, which would be noticeably disadvantageous and insurmountable for E. L.. Let E. L. put her trust in God, as I will do, if God wills, as much as I am granted grace, who will not leave E. L. and me here temporally and there eternally. With the Turkish money deposited at Nuremberg, your beloved knows on what condition it was deposited; since it has not been used so far to resist the Turk, I take it for granted that if your beloved applies to those of Nuremberg for it, they will not hold it against your beloved. I hope that you will kindly excuse me for not writing to you with my own hand, for it remains solely due to my weakness. I did not want to behave this way in E. L.'s friendly opinion, and I am grateful to E. L. as my friendly dear friend. L., as my friendly dear brother, willing to serve him. Date Lochau, Thursday after Misericordia Domini May 4 Anno 1525.

775: Letter from the council of Erfurt to Luther and Melanchthon concerning the peasants' revolt, in which they report that their citizens and country people have handed over some complaints to them;

3. Förstemann: Winckwitz.

[114]{.underline} Erl. letter V, 171. Erl. 65,19f. Cap. 10, On the peasant revolt. W. XVI, 144-146. 115

Therefore, they ask Luther and Melanchthon to consult with them about this the sooner the better, so that sedition can be prevented.

May 10, 1525.

In Cyprian's "Nützliche Urkunden," vol. II, p. 343 and in Erlanger Briefwechsel, vol. V, p. 171.

Our kind services and what we are able to do before. Worthy, highly esteemed and respectable, favorable, dear lords! There have arisen errors and afflictions among our citizens and country people, whereupon some have handed over articles to us to grant and to establish. If we then, out of divine commandment and love of our neighbor, recognize ourselves guilty, and are also willing and inclined to do as much as possible to ensure that among our subjects and other Christian people no rebellion or disagreement arises, but to prevent it, or at least to avert and calm it, and the articles handed over are nevertheless of such propriety that they require Christian consideration and counsel, and your dignities, as highly esteemed lords, are determined by ours for this purpose: our friendly and official request is that E.W., out of Christian love and for the preservation of the divine word, peace and unity, want to join us here in Erfurt, if possible, and move and discuss such articles with us and others, so that we do not violate the commandments of God in establishing them and act to abort our authority, freedom and privileges, and do not deny us this request. We would like to provide ourselves entirely to your dignity, and kindly again to deserve it. Given under our secret, midweek after the Sunday Jubilate May 10 Anno Domini 1525. the council of Erfurt.

776 A letter of escort that Count Albrecht of Mansfeld received from the rebellious peasants on May 11, 1525, to come to them and make a settlement with them.

This number, together with the four that follow and No. 793, constitutes the writing that Luther published in 1525 under the title: "Ein Schrecklich geschicht vnnd gericht Gottes über Thomas Müntzer, darin Gott offenlich desselbigen gehst lugen strafft vnd verdammet. Martinus Luther." iz Bogen in 4. Several individual editions followed. In the collective editions: in the Wittenberg (1551s, vol. II, p. 1061); in the Jena (1556s, vol. Ill, p. 138d; in the Altenburg, vol. Ill, p. 132; in the Leipzig, vol. XIX, p. 287; and in the Erlangen, vol. 65,

Walch has changed the original order of the pieces. In the original and in the other editions, they follow one after the other: No. 793. 779. 780. 777. 776 and 778. Because there is no internal connection between the individual pieces, we have left them in Walch's order.

1. grace and peace in Christ our Savior. Noble Count and Lord! We have read your letter, and thank you for the Christian assembly and faithful service you have done for us, even though in sending it we have alienated the poor people of Odersleuben from theirs. However, we order you and yours to have a Christian day with thirty horses safely, to appear tomorrow Friday at twelve o'clock at Mertens Rita before the bridge.

For this purpose, we give you our safe and harmless escort with our attached seal, and we secure you to and from your custody without any danger, also to such an extent that you will keep peacefully with your followers against poverty and Christian assembly in the meantime, and send us escort again, to such an extent as we do to you, according to which we will act. We are pleased to show you Christian loyalty and ask for a written reply. Date Thursday after Jubilate May 11 Anno 1525.

Christian Assembly at Frankenhausen.

To the noble Count and Lord, Albrecht zu Mansfeld, Christian prince, > our Lord and friendly brother in Christ.

777 A very impudent letter written by Münzer on behalf of the peasants to Count Albrecht zu Mansfeld. May 12, 1525.

See No. 776.

Fear and trembling be to everyone who does evil, Rom. 2, 9.

(1) That you misuse the epistle of Paul in this way pities me. You want to confirm the malicious rulers in all measure, as the pope made Peter and Paul masters. Do you think that God the Lord cannot stir up His foolish people to depose the tyrants in His wrath? Hosea 13, v. 11, and Cap. 8, 4. Did not the Mother of Christ speak from the Holy Spirit, of you and your like, Luc. I, 52: "He has cast down the mighty from the throne, and exalted the lowly (whom you despise)"?

[116 Erl. 65.17s. sos. Sect. 3: On the uprising in Thuringia. No. 777 f. W. XVI, I46-I4S.]{.underline} 117

2. did you not like to find in your Lutheran Grütz and your Wittemberg soups, what Ezekiel pointed out in his 37th chapter, v. 4? Nor did you like to taste in your Martinic building dirt, as the same prophet further says at the 39th, v.4., difference, how God demands all birds of the sky, that they shall eat the flesh of the princes, and the unreasonable animals shall drink the blood of the "great" Hanses, as described in the secret revelation at the 18th and 19,18. Do you think that God does not care more about his people than about you tyrants? You want to be a heathen under the name of Christ, and cover yourself with Paulo. But you will be led astray, so know how to keep up.

If you want to recognize Daniel 7:27, how God has given authority to the church, and appear before us, and break your faith, we will gladly confess this to you, and have it for a common brother; but if not, we will not turn to your lame, stale faces, and fight against you, as against an archenemy of the Christian faith; then know how to keep you. Given at Frankenhausen, Friday after Jubilate May 12, Anno 1525.

Thomas Muenzer with the sword Gedeonis.

Brother Albrechten of Mansfeld for conversion

written.

778 Luther's epilogue to the writing: "Ein schrecklich Geschicht" (A terrible story) 2c., which primarily serves to explain the two preceding letters to Count Albrecht of Mansfeld.

See No. 776.

Martinus Luther.

These two letters to Count Albrecht, Lord of Mansfeld, come from the fact that the same Count, out of Christian goodwill, had offered in writing against the peasants of Frankenhausen to seek a friendly treaty with their overlords and to help them avoid bloodshed. Thereupon, as their letter reads, they named Friday for him, on their escort. But because there was business on the same Friday, the same count and lord again sent a letter, and agreed the next Sunday after. However, God sent Thomas Muenzer from Mulhouse to Frankenhausen; the same

perhaps thought that Count Albrecht was doing this out of fear and despondency, and managed so much that the peasants did not give the count an answer, and thus the treaty remained, but Münzer himself wrote this Brie, as you see.

The poor people have relied on these glorious words of Muenzer and thought that the Holy Spirit was speaking through Muenzer. So they were deceived, and unfortunately more than five thousand lost body and soul at once. O of the wretched misery! That's what the devil wanted, that's what he's looking for in all the other rebellious peasants. And everything could still be sued if only their souls were saved. But because they persist in public disobedience, unfaithfulness, perjury and blasphemy until the end, it is to be feared that they are eternally lost.

3. O LORD God, you wretched brutes, where are your words now, so that you have stirred up and incited the poor people, saying that they are God's people, that God fights for them, that one would slay a hundred, that with a felt hat they would throw five to death, and that the rifle stones would return shooting and strike the enemies? Where then is Muenzer's sleeve, into which he would put all the cannon stones that would be shot against his people? Who is the God who cried out such promises through the mouth of Muenzer for almost a year?

(4) Whoever does not want to turn back on this public judgment of God, which he has proven before all the world with his act of wrath, nor learn how these evil spirits have been against God and have led vain lies, will be deliberately and knowingly deceived and condemned. What should preaching and exhortation help, if such tangible deeds and experience do not help?

(5) I write all this and let it go out, not that I rejoice in his misfortune and his own. For what good is this to me? I do not know what God has decided about me, but I would like to warn all other rebels, and prevent them from falling into the same judgment and wrath of God, and to renounce the harmful false prophets, recognized by such judgment of God, and to give themselves to peace and obedience, as God has commanded and wills.

[118]{.underline} Erl. 65,21 f. 14 f. Cap. 10. of the peasant revolt. W. XVI. 149-152. 119

(6) For although I am very sorry that the poor people have been so miserably deceived and have lost body and soul, I must rejoice that God has passed judgment and judged the matter, so that we may know and confess with certainty how the spirits of the wicked have taught unjustly and falsely, that their doctrine and preaching is contrary to God and condemned by Him. This is so that one may henceforth beware of them, and better preserve body and soul by the right word of God.

In the end, I ask all devout Christians to help us pray to God with earnestness that His divine mercy will ward off the devil and turn his wrath away from us. For the peasants have become so deeply and severely hardened and senseless that they neither see nor hear, and no preaching, no writing helps, God alone must help, otherwise there will be no end to the misery through our doings and counsel. It is no longer time to preach, but time to ask, the wrath has begun; we must defend ourselves with prayer, as Aaron defended the fire with the censer. Deut. 16, 47.

8 I also ask two things of the lords and the nobility. The first, where they win and are obliged not to exalt themselves, but to fear God, before whom they are also almost criminal. For the fact that God gives them victory is not because they are so righteous and pious, but, as Moses also says to the children of Israel about his wicked, because God punishes the peasants' disobedience and blasphemy along with all their iniquities.

The other is that they would be merciful to the prisoners and those who surrender, as God is merciful to anyone who surrenders and humbles himself before Him, lest the weather turn and God again give victory to the peasants. May God help us soon to blessed peace, Amen. Anno 1525.

779 Münzer's letter to the peasants assembled at Frankenhausen and to the miners at Mansfeld, thereby preventing them from answering Count Albrecht of Mansfeld's hereditary offer. Before May 12, 1525.

See No. 776.

The pure fear of GOD before.

Dear brothers, how long do you sleep? How long have you not confessed to God His will, because He has left you according to your reputation? Oh, how much I have told you, how it must be. God can no longer reveal Himself, you must stand. If you do not, then the sacrifice, a heart-broken heartache, is in vain, you must then come again into suffering, I tell you; if you do not want to suffer for God's sake, then you must be the devil's martyrs).

Therefore beware, do not be despondent, do not be careless, do not flatter the perverse fantasists, the godless evil-doers any longer; look at and fight the Lord's battle, it is high time; keep all your brothers so that they do not mock the divine testimony, otherwise they must all perish. The whole of German, French and French-speaking countries are awake, 2) the master wants to play a game, the villains must take their turn.

In Fulda, four collegiate churches were devastated during Easter week; the peasants of Klegen in the Hegau and Black Forest are up to three times a hundred thousand strong, and the longer the accumulation, the greater it becomes. But my concern is that the foolish people are willing to enter into a false agreement, so that they do not yet recognize the damage. Where yours is only three, who left in God, seek alone his name and honor, will you not fear a hundred thousand?)

Now, now, now, it is time, the wicked are as free as dogs; stir up the brethren to come to peace, and fetch their moved testimony; it is exceeding great, exceeding needful; now, now, now! Don't let Esau suggest good words to you, Gen. 33, 4. Don't look at the mourning of the wicked, they will ask you kindly, cry, plead, like children; don't let them have mercy on you, as God commanded through Moses, Deut. 7, 16, and he has also revealed the same to us?

1. Marginal gloss in the Wittenberg and the Jena: Notice, dear reader, how the spirit of vice and murder promises to the poor people and seduces them so miserably. Fear God and hear His word with earnestness and thanksgiving. But if you despise it, you will have to listen to such devilish prophets to your eternal damnation. Protect, dear God.
2. Thus Walch. Erlanger: wag; Wittenberger and Jenaer: erreget.
3. Marginal gloss in the Jena edition: What great misfortune and misery you have already caused with this false promise.
4. Randglosse in der Jenaer: Yes, in the smoke hole.

[120]{.underline} Erl. 65,15-17, Sect. 3, On the Revolt in Thuringia. No. 779 f. W. XVI, I52-IS4. 121

Towns, and especially the miners with other good boys, which will be good for it; we do not have to sleep any longer.

Behold, as I was writing these words, a message came to me from Salza, how the people wanted to drag Duke George's bailiff from the castle, because he had secretly wanted to kill three of them. The peasants of Eisfeld have become merry over their squires; in short, they do not want to have mercy on them, it is a lot of being, in your image, you have to do it, do it, it is time! Baltzar 1) and Bartel Krump, Valten and Bishop are his followers.

Let this letter become the mountain journeyman; my printer will come in a few days, I have received the message, I cannot do otherwise now. I myself wanted to give the brothers complete instruction, so that their hearts would be much bigger than all the castles and armor of the godless wicked on earth. Go on, go on, go on, because the fire is hot!

Let not your sword grow cold with blood, forge Pinkepank on the anvil Nimrod, throw them 2) the tower to the ground: it is not possible, because they live, that you should be rid of human fear. You cannot be told about God because they rule over you. On, on, on, because you have day! God goes before you, follow. The history is described, Matth. 24 explains. Therefore, do not be deterred, God is with you, as written in 2 Chron. 20, 15: 3) "This is what God says: You shall not be afraid, you shall not shun this great multitude; it is not your battle, but the Lord's; it is not you who are fighting." Stand up manfully, for you will see the help of the Lord upon you. When Jehoshaphat heard these words, he fell down; so also do through God, who strengthens you in the right faith without fear of man, amen. Date Mulhouse, Anno 1525.

Thomas Münzer, a servant of God against the ungodly.

780. Münzer's very impertinent letter to Count Ernst von Mansfeld, a fierce Catholic. May 12, 1525.

See No. 776.

1. That is: Balthasar Stübener, as can be seen from No. 781, § 6. - Bishop" will probably be "Bishop of Welffenröd", cf. idiä, § 21.
2. Wittenberg and Jena: "jn", that is: "him" or "them"; we have chosen the latter. The Erlanger offers: "on the anvil; Nimrod throws in the Thorm to the ground".
3. In all editions: "2 Para. 2."

The steadfast strength, firm fear of God and the constant reason of > His righteous will be with you, Brother Ernst.

I, Thomas Muenzer, pastor of Allstädt, admonish you for the sake of the living God's name to be idle of your tyrannical rage and to no longer incur the wrath of God upon yourself. You have begun to torture the Christians, you have accused the holy Christian faith of being an insult, you have subjected the Christians to extermination.

2. behold, you wretched, meager maggot, who has made you the prince of the people that God has purchased with His precious blood? You must and shall prove whether you are a Christian, you shall and must calculate your faith, as commanded in 1 Petr. 3, 15; you shall have safe conduct in true truth to bring your faith to light, as a whole congregation has promised you in the ring, and you shall also excuse yourself from your apparent tyranny, also declare who made you so thirsty that you want to be such a pagan villain under a Christian name to the detriment of all Christians.

(3) If thou shalt remain without, and shalt not discharge the matter laid upon thee, I will cry out before all the world, that all the brethren may boldly venture their blood, as they did against the Turks, and thou shalt be persecuted and put to death. For everyone will be much more diligent to earn indulgences from you than the pope gave in the past. We do not know how to get anything else from you, there is no shame in you, God has hardened you like Pharaoh the king, Exodus 7:3, and like the kings God wanted to destroy, Joshua 5 and 11.

4. be it ever more lamented to God that the world did not recognize your crude, buffalo-like tyranny beforehand; how have you done such noticeable, unrepayable damage, how can one have mercy on you other than God Himself? In short, you have been delivered to ruin by God's mighty power. If you do not humble yourself before the little ones, an eternal disgrace will fall on your neck before all of Christendom; you will become the devil's martyr.

5. So that you also know that we have a strict command, I say) the eternal living God has commanded to push you from the chair by force, given to us. For you are of no use to Christianity, you are a harmful stumbling block. 5)
6. Marginal gloss in the Wittenberg and the Jena: Yes, the tiresome devil in hell.
7. Erlanger: Stäubbesem.

[122]{.underline} Erl. 65,17f. Cap. 10: On the peasant revolt. W. XVI, IS4-IS6. 123

of the friends of GOD; GOD has said it of you and your like, Ezekielis 34, 2. ff. and 39. Danielis 7, 26. Matth. 3, 10. 12. Abdias the prophet says Obadiah, v. 4.: Your nest shall be plucked up and broken.

We want to have your answer this very day, or we want to visit you in the name of God of hosts, so know how to direct yourself; we will immediately do what God has commanded us, do you also your best? Given at Frankenhausen, Friday after Jubilate May 12 Anno 1525.

Thomas Muenzer with the sword Gedeonis.

Letter on the conversion of Brother Ernst of Heldrungen.

781 Thomas Muenzer's confession, when he was questioned in kindness, Tuesday after Cantate, May 16, 1525.

This writing is in the Wittenberg edition (1551), vol. II, p. 4796; in the Jena edition (1556), vol. Ill, p. 1426; in the Altenburg edition, vol. Ill, p. 136; and in the Leipzig edition, vol. XIX, p. 291.

1. he does not want that one should worship the holy reverend sacrament differently than in the spirit, but it is up to each one's discretion.
2. confesses that he gave the sacrament to the sick after noon, also at night, after each occasion, even if he ate at once, took wine and bread and consecrated.
3. in Clegkau and Hegau near Basel, he gave several articles on how to rule from the Gospel, made other articles from it; would have gladly taken him to himself, but thanked them. Have not made indignation, but have been ready to get up before. Oecolampadius and Hugefeldus directed him to preach to the people, since he preached that where there were unbelieving rulers, there would also be unbelieving people, that there should be justification. His wife had the letters written to him in a sack.
4. says that the castles are quite burdensome and overloaded with services and other burdens against the subjects.

(5) Say that a prince shall ride with eight horses, a count with four, a nobleman with two, and not above them. ,

1. Randglosse in the Wittenberger and in the Jenaer: I drive therefore, yes, on a gag into the Thmrm to Heldrungen, and am a beschissen prophet become.

6th In his alliance there were Bartel Krump, a tanner from Allstadt, and Balthasar Stübener, there they started the riot. Item, the locksmith 2) is also in it, although he made himself difficult at first. The alliance was against those who persecuted the gospel, and the two had a register in which the allies were inscribed.

7 He Thilo Ganse, preacher at Sangerhausen, admonished him to write a letter to the congregation there, to stand by the gospel, and to persecute those who oppose him; this was done by him.

8. Says that Doctor Strauss 3) has suggested to Weimar. When he disputed with the Barefooters there, he appeared at the request of Duke John, and let himself be heard by the brothers: If the Lutherans did not want to do anything else, except to vex monks and priests, they would have left it all the more alone. At that time he wrote against him in an epistle to Johann's friars at Mühlhausen: if he did not mind the way, he might well come to Mühlhausen and expel him; perhaps this was because he would have liked to be there himself.

The reason that he damaged and scolded my Lord, the Prince and Count Ernest of Mansfeld, was because the subjects complained that the Word of God was not preached to them, and he ordered them to inform his superior where it was not preached and forbade them to go to the Word of God, so that they would come to him if he wanted to preach it to them, and they should not let themselves be prevented or mistaken.

10 The people of Mühlhausen let him in, and Johann Röder, a furrier, and the wine-grower at St. Blasius accepted him.

He was in Mallerbach near Allstädt, and saw that they carried some images out of the church, and then burned the church. I preached that it was a spelunk and an idolatry with the signs that one enters from wax; it was not commanded by God. Thereupon the Kleusener there warned to go away; that happened so, afterwards the church was burned out.

12th He Apel Ellenwentz, house is plundered by the brothers at Mühlhausen and broken, that it is a burdensome house, from some arti-

2. Hans Zeis.
3. For D. Jakob Strauß, see St. Louis Edition, Vol. XIX, Introduction, p. 47 f. and Vol. XX, Introduction, p. 39.

124 Section 3: The Revolt in Thuringia. No. 781 f. W. xvi, i56-is9. 125

none, so the brothers moved, which him 1) not mißlich, had been the twelve articles of the Black Forest peasants and others.

The council of Mulhouse did not want to enter into the alliance, but left the alliance to the common man. Claus Storch and Marx Stübener of Zwickau had been with Luther in Wittenberg in a small room, and he had also been there. Luther let himself be heard that he had beaten the All-City Spirit over the muzzle; he had not been there personally this time.

14 He Gangloff, the preacher of the sick at Frankenhausen, has accepted an ensign, if the ones from Heringen and Greussen were among them.

Embarrassedly asked, he replied:

15. Heinrich Gebhart at Zwickau, in the Hundsgassen, together with Hans Gebhart their appendix, are weavers, are also in his alliance.

16 He Heinrich Pfeifer has stated that it is enough that in each Pfleg there is one castle, the others are to be destroyed.

17" He pronounced the sentence on Matern von Sehofen from the mouth of the community and agreed to it. He was afraid of Count Ernsten and the community.

18. has had his refuge and reliance on Mühlhausen, that it pleases him all there. His principals there are two, as above, Kürßner and Weinbörner.
19. confesses, where he conquered the castle Heldrungen, that he wanted to cut off Count Ernsten's head.

20 He had made this outrage so that Christendom would become equal, and that the princes and lords who did not want to support the gospel and accept their alliance, if they were reminded of it as brothers, would be expelled or put to death.

21. bartel Krump, bartel Zimmermann, Peter Warmut, Niclaus Rucker, Andreas Krumpe of Allstädt; Bischof zu Welffenröd, Hans Rodeman, Peter Schütte, Peter Peher in Thal Mansfeld; Thilo Fischer zu Wimelburg, Thilo Panse, Peter Rotoman of Sangerhausen have been in the Allstädt alliance.

22 Their article was: Omnia simul communia, that is, all things shall be common, and shall be distributed to each according to need as occasion requires. And which prince, earl or lord would not do this, and of that first he-

1. "him" put by us instead of: "jnen" in the Wittenberg and in the Jena. We assume that "jme" should be read == him.

If they do not obey, their heads should be cut off or hanged.

The register has Bartel Krump at Allstädt.

In his youth, when he was a collaborator there, he also made a covenant with Aschersleben and Hall.

Inside are:

25. Peter Blinte zu Aschersleben, Peter Engel, is a churchman, Hans Büttener, Cuntz Sander zu Halle.
26. is against the bishop Duke Ernsten, high noble memory, gewest.
27. if it went to him right after his sense, he wanted to have taken the country on ten mile way around Mühlhausen, and the country to Hessen, and with princes, counts and lords, who would not have gone into their alliance, continued, as heard.

The people of Mulhouse lent him eight carts of rifles.

782 Münzer's farewell letter to the von Mühlhausen, written after the verdict he had already received, in which no sign of true repentance for his terrible vices is expressed. May 17, 1525.

This Brie is found from the manuscript printed in Seidemann's "Münzer", p. 1'46. After this we have given the text. Furthermore, in the editions mentioned in the previous number, immediately thereafter, only in the Jena one separated from it, Vol. Ill, p. 145.

Salvation and bliss through fear, death and hell beforehand.

Dear Brothers! Since it pleases God that I will depart from here in true knowledge of the divine name, and that I will repay some abuses, accepted by the people, who did not understand me correctly, only in view of selfishness, which leads to the downfall of divine truth, I am also heartily satisfied that God has decreed it this way with all His accomplished works, which must not be judged according to outward appearance, but in truth, John 7:24. 7, 24. Therefore you shall not be offended at my death, which was done for the benefit of the good and the unwise.

2 Therefore my friendly request to you is that you let my wife follow the goods I had, as books and clothes, which are the same, and not let her be paid anything for God's sake.

Dear brothers, it is of great importance to you that you do not receive such slaps as those of Frankenhausen. For such is without

[126]{.underline} Erl.s3,s9i f. Cap. 10. Of the peasant revolt. W. xvi, is9-ißi. 127

Doubts have arisen that each one seeks his own benefit more than the justification of Christianity. Therefore, make a good distinction and take care of your cause so that you do not cause further harm. This is what I am writing to you about the Frankish-Husband affair, which was carried out with great bloodshed, namely over four thousand; come forward with the clear, constant justice of God, so that this will not happen to you.

I have warned you many times that the punishment of God cannot be avoided by the authorities, unless one recognizes the harm, which can always, if recognized, avoid the harm. Therefore, be friendly with everyone, and do not provoke the authorities any more, as many have done through selfishness. So that to the grace of Christ and his spirit commanded. With this manuscript, by Christoff Lauen, 1) I commit my spirit into the hands of God, and wish you the blessing of the Father and the Son and the Holy Spirit.

Help my wife with diligence, and finally flee the bloodshed, for which I want to warn you faithfully now. For I know that the majority of you in Mühlhausen have never been subject to this rebellious and self-serving uprising, but would gladly increase the number and occurrence of it, so that you, these same innocent people, may not also be burdened, as happened to some in Frankenhausen, so do not make yourselves subject to the assembly and uprising, and ask for mercy from the princes, whom I hope you will find of the princely mind to show you mercy.

6 I want to report this now in my farewell, so that I can remove the burden and burden from my soul, and not give any further cause for rebellion, so that the innocent blood will not be spilled any further. Given at Helderungen in my prison and farewell, Wednesday after Cantate May 17 Anno 2c. 1525 Thomas Münzer.

783. D. Martin Luther's three letters to D. Rühel, Thomas Münzer and the rebellious peasants.

First letter, May 4, 1525.

This letter is found in the Eisleben edition, vol. I, p. 215; in the Altenburger, vol. II, p. 886; in the Leipziger, vol. XIX, p. 243; in the Erlanger vol. 53, p. 291 and in De Wette, vol. II, p. 652.

1. This letter was dictated to Christof Lauen (Lawen).

1. grace and peace in Christ! Respectable, dear doctor and brother-in-law! I have always thought of your new newspaper, which I received last time, so that I must also write about it from here. And first of all, I ask that you do not help my lord, Count Albrecht, to soften in this matter, but let it go as your lord has begun, even though the devil becomes angrier and angrier about it through his possessed members; for here is God's word that does not lie, which says Rom. 13:4: "He does not bear the sword in vain," 2c. so that there is never any doubt that his earldom is decreed and commanded by God. Because of this, his grace is to be used for the punishment of the wicked, as long as a vein is stirring in the body. If it is forcibly taken from the hand of his grace, it shall be suffered and given back to God, who has given it before, and may take it again when and with what he wills.

(2) That therefore with a good conscience the state may be followed and adhered to even unto death, for the sake of the word of God, which hath ordained the same so long as it endureth; even as from no other good work shall any man desist, except it be forcibly put down; and in strife no man shall depart from his advantage, or desist from contending, except he be overcome.

For although there are thousands more peasants, they are all robbers and murderers who take the sword out of their own thirst and iniquity, and want to drive out princes, lords and everything, to make new order in the world, because they have neither commandment, power, right, nor order from God, as lords now have. To this end, they are unfaithful and perjured to their lords. Above this, they bring shame and dishonor to their great sins, the name of the Divine Word and Gospel, so that if God, out of wrath, were to impose upon them to carry out their actions without all the right and command of God, they would have to suffer it, as if someone else suffered injustice or had to suffer it, and yet did not agree that they would do right.

4. but I still firmly hope it will not continue or ever endure, even though God, through the most desperate people

128 Erl. S3, 292-294. Sect. 3: On the uprising in Thuringia. No. 783, W. LVI, 161-163. 129

sometimes plagues the world, as he did and still does with the Turks. But that they pretend not to harm anyone or to do harm is the devil's mockery. Doesn't that mean doing harm, chasing away masters and beating them to death? If they do not want to harm anyone, why do they gather together and command people to yield to their authority? To harm no one, and yet to take everything, the devil would also do well if he were allowed to do as he pleased, and would harm no one.

5 Nor is this a cause that they want to drive away masters, for pure courage. Why does one not correct what is evil about it? Look at the p. 1) regiment, which has also begun this way, and is worse than it has ever been, and still has neither fear nor discipline, but is a vain warrior. Summa, if God wants to let His wrath go upon us and devastate Germany, then the enemies of God and blasphemers, robbers and murderers, as these faithless and perjured peasants, are good for it; so we suffer it, and call them lords, as the Scriptures call the devil prince and lord, John 14, Eph. 6. 14, 30. Eph. 6, 12. But God protect all devout Christians, that they do not give in to him nor worship him, as he tempted Christ, Matth. 4,1. but resist with mouth and hands, as long as one always can, and die over it in the name of God.

(6) If they offer to harm no one, where we only yield to them, we again offer to yield to them, and if it must be, confess that they rule over us as unfaithful, perjured blasphemers and robbers, that they have no right from GOD, but vainly give in from the prince of the world, as he boasts Matth. 4, that he has all the power and honor of the world, and gives it to whom he 2) wills. This is both true, where God imposes and does not defend.

(7) And I (to whom it also applies, because the devil wants me badly dead) realize that he is angry, that he has not yet been able to do anything either by cunning or by might, and thinks that he wants to get rid of me, and that he should try his utmost and mix the whole world together; that I almost believe and think that I am the devil's cause, that I am the devil's cause.

1. Seidemann in De Wette, Vol. VI, p. 695 conjicirt: Schweizer.
2. In the editions: "it".

he prepares such things in the world, so that God may afflict the world.

(8) Well, when I come home, I will send myself to death with God's help, and wait for my new masters, the murderers and robbers, who tell me they will not harm anyone. Just as that highwayman did, who said to the good carter: I will not harm you, but give me what you have and drive as I wish; if not, you shall die. O a beautiful innocence, how beautifully the devil adorns himself and his murderers! But before I would approve and speak rightly of what they do, I would rather lose a hundred necks, that God would help me with grace.

9 And if I can, in spite of him, I will still take my Käthe in marriage before I die, when I hear that they are continuing. I hope they will not take away my courage and joy. But that they should not be munificent, believe their own God, and no one else. I write this to you so that you may also be comforted, and comfort others, and especially my gracious lord, Count Albrechten.

10. Stop that God only continues fresh, 4) return the things to God, and do his divine command to wield the sword enough, as long as he always can; the conscience is safe here, even if one has to go down over it. And again, even if they punish the princes and destroy them, serving God's wrath, he will still give them the hellish fire as a reward. It is a short time before the right judge comes, who will find both them and us: us with mercy, if we suffer their violence and iniquity; them with wrath, so that they take the sword themselves, by which they will also perish, as Christ has already passed such judgment, Matth. 26,52. Their deeds and victory cannot remain for long. Give my regards to your dear Riebe?) Given at Seeburg, on Thursday after Misericordias Domini May 4 Anno 1525. D. Martinus Luther.
11. This is Luther's first statement about his intention to marry.
12. The very next day, Albrecht von Mansfeld delivered a meeting to the peasants near Osterhausen.
13. Rühel's wife was a relative of Luther. At the end of the third letter he calls her his "sister-in-law". Therefore, the designation "brother-in-law" is used in Rühel in a broader sense. Seeburg is located in Mansfeld, between Eisleben and Halle.

[130]{.underline} Erl. 53, 303 f. SOS. Cap. 10: On the peasant revolt. W. XVI, 164 f. 131

Second letter, May 23, 1525.

This letter is found in the Wittenberger (1569), vol. IX, p. 218; in the Jenaer (1585), vol. II, p. 523; in the Altenburger, vol. II, p. 903; in the Leipziger, vol. XIX, p. 245; in the Erlanger, vol. 53, p. 303 and in De Wette, vol. II, p. 666. The original of this letter is, as the Erlanger Briefwechsel, vol. V, p. 178 states, in the archives of Count von Alvensleben at Erxleben Castle. We have used the variants given there.

To the respectable, highly respected Mr. Johann Rühel, the Right > Doctor, my favorable gentleman and friendly dear brother-in-law.

God's grace and peace! I thank you, respectable, dear sir and brother-in-law, for your new newspapers, which I would always have liked to know, especially how Thomas Münzer is doing. Please, let me know how he was found and caught, and how he fared; for it is useful to know how the arrogant spirit fared.

2 It is pitiful that poor people are treated so cruelly. But how should one do it? It is necessary, and God also wants it, that fear and timidity be brought into the people. If not, Satan would do much harm. One misfortune is better than another. It is God's judgment Matth. 26, 52: Qui accipit gladium, gladio peribit. It is comforting that the spirit has come to light, so that henceforth the peasants will know how wrong they are, and perhaps leave their rottenness or become few. Do not let it grieve you so hard; for it will benefit many souls, who will be deterred and preserved by it.

My most gracious lord, the Elector, passed away the day I left you May 5, 1) between five and six, almost at the time when Osterhausen 2) was destroyed, with gentle courage, fresh reason and understanding, has taken the sacrament of both forms, and no oath. Is also without masses and vigils from us, and yet finely buried gloriously. There are several stones in

1. Luther had written the previous letter to him from Seeburg on May 4, but met with him later on the return trip. Lingke, Reisegeschichte, p. 157.
2. In the original: Osterhüsen.

in his lungs, and especially three in the gall bladder (which is strange), almost like the quintuple of a penny, and as thick as half a little finger is thick. He also died from the stone, but none was found in the bladder.

He did not yet know much about the uprising, but wrote to his brother, 3) he should first seek all ways with kindness, before he would let it come to the battle; thus he died Christian and blessed. The sign of his death was a rainbow, which we, Philips and I, saw in the night of the next winter, over the Lochau, and a child born here in Wittenberg without a head, and another with upturned feet.

5. Hiemit GOtt befehlt, und grüet mir eure Hausrebe sammt ihren Trauben. Also comfort Christoffel Meinhart, 4) that he may let God have His will, which cannot be so vainly good, even if we do not feel it. It has now become serious, what we have joked about before, about the disenchantment, boredom and amazement. Now it's time to keep still and let God prevail, so we will see peace, amen. To the Archbishop of Mainz 5) I am not disinclined to write, as you indicate. At Wittenberg, on the Tuesday after Vocem Jucunditatis May 23 1525.

Martinus Luther.

Third letter, May 30, 1525.

This letter is found in the Wittenberger (1569), vol. IX, p. 557; in the Jenaer (1556), vol. Ill, p. 144; in the Altenburger, vol. Ill, p. 138; in the Leipziger, vol. XIX, p. 247; in the Erlanger, vol. 53, p. 305 and in De Wette, vol. II, p. 669.

To the honorable and highly respected Mr. Johann Rühel, Doctori, my > favorable master and friendly brother-in-law.

Grace and peace in Christ! I thank you, my dear Doctor and brother-in-law, of your service in the new newspapers, God grant the lamentation an end with grace, as

3. No. 773 and 774 in this volume.
4. Christoffel Meinhart, a cousin of the Schöfer zu Allstädt, Hans Zeis (Seidemann, "Münzer", p. 144); both followers of Münzer. Cf. St. Louis edition, vol. XV, appendix, no. 125, but also in this volume no. 785-787.
5. In the original, the bracketed text has been cut out. Cf. K 4 of the next number.

[132]{.underline} Erl. 53, 305-307, Sect. 3**,** Von d. Aufruhr in Thüringen. No. 783 f. W. XVI, 165-168. 133

we should ask and hope. It is good that people call me a hypocrite, and I am glad to hear it; do not be surprised either, since you have heard for some years now how they have scolded me and talked me into many things, all of which in time have been destroyed and disgraced by yourselves. I would have to have a lot of leather if I were to shut anyone's mouth. It is enough that my conscience is safe before God; he will judge what I speak and write; it shall and will go as I have written, nothing helps.

2. to wish mercy to the peasants: if there are innocent among them, God will save and preserve them, as He did Lot Gen. 19:15 ff and Jeremiah chap. 38,13. ff. 39,14. ff. did. If he does not, they are certainly not innocent, but have at least kept silent and consented: even if they do this out of stupidity and fear, it is still unjust and criminal before God, just as much as he who denies Christ out of fear. For I also write all the more harshly against the peasants, because they force and coerce such fearful ones to their will of courage and God's punishment, and do not stop.

The wise man says: Cibus, onus et virga asino, in a farmer belongs Haberstroh. They do not hear the word, and are senseless, so they must hear the virgam, the cans, and it serves them right. We should pray for them that they obey; if not, there is not much mercy here; just let the guns go under them, otherwise they will make it a thousand times worse.

I will write to the bishop 1) and send you a copy. Thomas Münzer was not given proper interrogation; I would have let him ask much differently. Thus his confession is nothing other than a devilish, hardened obduracy in his behavior. Yet he confesses that he has done no evil, so that I am astonished by it, and I do not mean that it should be possible for a human heart to be so deeply hardened.

(5) Well, he who has seen the coiner may say that he has seen the devil in the flesh.

1. This that Luther in the letter of June 2, Walch, St. Louis Edition, Vol. X, 678.

seen in his highest fury. O Lord God, wherever such a spirit is in the peasants, how high time it is that they are strangled like mad dogs! For the devil perhaps feels the last day, therefore he thinks to stir the fury and to prove all infernal power at once. Haec sunt tempora, I mean. Well, God still lives and reigns, but will not leave us; his goodness is more, mightier and wiser than Satan's raging and raging.

6. There is a rumor that the locksmith in Allstädt is to be judged by the third party, but we hope that it is a lie. The same is said of Doctor Straußen 2). Greetings to your dear vine, my sister-in-law, Hanna Rühlin, with her grapes. Hiemit GOtt commanded. The two sermons at the funeral of the Elector 3) are printed. On Tuesday after Exaudi May 30 Anno 1525.

Martinus Luther.

784 Two letters from Luther to Nicolaus Amsdorf, in which he complains about the accusations of some preachers in Thuringia and Franconia, and reports that some princes have already returned to the field against the rebellious peasants.

First letter, May 30, 1525.

This letter is found handwritten in 606th N. 24 n., k. 166; printed in Aurifaber, vol. II, p. 289; in De Wette, vol. II, p. 671 and in Erlanger Briefwechsel, vol. V, p. 182.

Newly translated from the Latin.

Mr. Nicolaus Amsdorf, his beloved in the Lord.

Grace and peace! You report a new honor to me, my dear Amsdorf, that I am called a flatterer of the princes; such honorary titles Satan has brought me in great numbers in these years. But I do not have so much sympathy for our clever ones.

2. These rumors about Zeis the locksmith and D. Strauss were unfounded. Compare numbers 785-787; likewise St. Louis edition, vol. XIX" Introduction, p. 47 f. and vol. XX, Introduction, p. 39.
3. Walch, St. Louis Edition, vol. X, 2032-2071.

[134]{.underline} Erl. Briefw. V, 182 f. Cap. 10. of the peasant revolt. W. XVI, 168-170. 135

1. I rejoice that Satan is so indignant and blasphemous as often as he is touched by me. For what are those voices but Satan's voices, with which he endeavors to insult me and the gospel? But he that hath hitherto so often trodden him under my feet, and crushed the lion and the dragon, will not suffer the basilisk to tread upon me Ps. 91:13.; let them therefore bark. Our conscience is sure that what has gone out of my mouth in this matter is right before GOD. Therefore, let it be crucified and displeased to those who are exalted by our efforts and the name (titulo) of the gospel, so that they may disgrace us by giving us this thanks, as the adulterous generation is wont to do. But they have been exalted so that they may be cast down, and their end be shame. Perhaps the time will come when I too may say Matt. 26:31, "This night you will all be offended at me." In contrast, we soon forget the good things we have received. And how hopeful and ready are we to judge even those from whom we have learned! But Christ, who began without our counsel, will accomplish his work even against our counsel. Remind the brethren, therefore, since they have so often heard from the Gospel that we are nothing, and that the carnal mind must be put to death, that they not be hasty in their wisdom and in awakening the carnal mind. It is God who works above and against, under and apart from what we can grasp.

I cannot come to you at all, since I am so busy and called to do many things, otherwise I would like nothing better.

I am of the opinion that it is better that all peasants are slain than the princes and authorities, because the peasants, without having power from God, take the sword. On this wickedness of Satan, nothing can be done.

1. Instead of tzuars, with which in all editions a new sentence begins here, we have taken quaru as a corretative to turn. Huars gives no right sense.

The kingdom of God will be devastated by satan, and even if the princes of the world go too far, they will still wield the sword of God. There both kingdoms can exist; therefore no mercy, no patience is due to the peasants, but the wrath and the displeasure of God and of men are due to those who do not give room to the warnings, who do not accept even the most reasonable conditions that are offered to them, but who, solely through the raging of Satan, continue to bring everything into confusion, as these Thuringians and Franks are. To justify them, to have mercy on them, to show them favor, that is, to deny God, to blaspheme and to want to expel them from heaven. Tell these preachers of yours, 2) that they should dare and try, but that I will not consent to it, but rather curse their presumption in the name of the Lord. After this the Lord will judge which of the two spirits is from the devil, mine or theirs. But I am sorry that these blasphemous people have also been given the ministry and knowledge of the Word through us. May God convert and instruct them, or again cast them from the throne, amen. Fare well in the Lord. Wittenberg, Tuesday after Exaudi May 30 1525. Martin Luther.

Second letter, June 12, 1525.

This letter is found in Aurifaber, vol. II, p. 290; in De Wette, vol. II, p. 680 and in Erlanger Briefwechsel, vol. V, p. 192.

Newly translated from the Latin.

Grace and peace in the Lord! I believe, my dear Amsdorf, that you know everything that Satan is perpetrating through the peasants in Franconia. Then this, your Heinrich, as a living letter, will tell everything better what he has heard here. Although I wish that the peasants be given a sound mind, I fear that they will become obdurate and blinded, and that the wrath of God will bring a heavy defeat upon them. They fight with

2. Some of the Magdeburg preachers had sided with the rebels and adhered to Muenzer.

[136]{.underline} Erl. Briefw. V, 1S2 f. Section 4: Writings on the Peasants' Revolt. No. 784ff. W. XVI. 170-172. 137

The people of the region have a very bad conscience, and many of their confederates have been forced to join them by force and against their will. Our prince has indeed gone out strongly armed, for the sake of peace and reconciliation, as they say. Margrave Casimir is laying strong siege to Neuenstadt, where six thousand peasants are said to be assembled. The Swabian alliance attacks them from one side, from the other.

1. Neustadt an der Aisch, in Middle Franconia. The siege had already happened on May 29 and 30.
2. everywhere an exceedingly miserable murdering begins to show itself. I hope that your preachers will either go into themselves or that they will finally be resisted). You pray for me and be well. Wittenberg, on Monday in the Whitsun Octave June 12, 1525 Martin Luther.
3. William VI of Henneberg had been forced to accept the peasants' articles on May 3. When the peasants nevertheless devastated his villages and castles, he united with the princes.
4. Instead of irnxsckire we have assumed imxsckiri; this was already done by the old translator.

Section Four of Chapter Ten.

Writings and news, which belong to the history of Thomas Münzer and the peasant revolt, and explain the same.

785 Letter from Hans Zeis, Schösser zu Allstädt, to Georg Spalatin concerning the examination of the teachings of Thomas Münzer. July 20, 1524.

From Kapp's Nachlese nützlicher Reformation-Urkunden, Theil II, p. 612.

Salutem, my dear sir, special friend! As I asked you next to the Lochau, as I also asked our most gracious lord in writing at that time, and reported that it was very necessary that Magister Thomas be interrogated, you promised to take care of it, and, as soon as my most gracious lord would come from the hunt this time, to bring it faithfully. Now it is very necessary that this be done quickly, as Doctor Bridges has also reported here that he complains that he is not being heard, nor is he being interrogated; and so his teaching is being spread among the common people, so that they are also reddening and pressing for it with the sermon. It is high time to undertake this matter with the interrogation; for if it is not done, then contemptus principum is present, it is to be feared that the people will throw themselves together in heaps, as he then publicly provokes; this will torment and rob, and become such a displeasure in this way, of which no one has ever heard. Therefore, be diligent to set a day for a public hearing, to know whether his doctrine is right; if it is found to be righteous, to hold it.

If not, this should be abolished, because it is not possible to make a change without being heard. The people are firmly attached to him; he recently delivered a sermon before my gracious lords, the two princes, which I am sending you here; he has promised the chancellor, by our gracious lord's order, not to have a thing printed; his princely graces or my gracious lord, Duke Hans, have then inspected it; He wants to have all kinds of people with him, as you may have heard. I have had the letter to Sittichbach delivered to Mr. Volkmarn. With this I commend you and myself to God Almighty. Date urgent, Wednesdays after Alexii s20. Julis Anno 1524. 4) I ask for your friendly answer.

Hans Zeis, Schösser zu Allstädt.

786: Hans Zei's report to Spalatin on Münzer's and the citizens of Mühlhausen's election. February 22 and March 5, 1525.

From Cyprian's Documents, vol. II, p. 339.

My undaunted kind service before. My dear Lord and friend! Because this

4. "1524" placed by us instead of: "rel. 24." in the old edition, which probably (as in the inscription of No. 787) should mean "st". It will be necessary to resolve "rel." by rsll^ua.

138 Cap. 10: On the peasant revolt. W. xvi, 172-174. 1Z9

forgiven message fell to me in a hurry, I have not failed to visit you with this instruction, and add you to know that ErH Jobst . . . went to Nuremberg 6 days ago, wants to fetch his wife and send himself to Allstädt. The council gives him one guilder a week, plus he has so much grain from the fief of the castle that he has enough bread for the three of him, also so much money that he can have shoes and a shirt, that I reckon he can get along well, except for his known piety and honesty. For if I see that he is in need, I will give him my help and assistance with everything I can to help him, and I hope that God will graciously preserve the man. God thanks you for your care and support for the poor people, shown here in this case. And let it be known to you that Thomas Münzer has been in Fulda, there he has lain in the tower for some time, and the Abbot has said in Arnstedt on the von Schwarzburg estate: if he had known that it was Thomas Münzer, he would not have let him go. And the rumor is that he is back in Mulhouse; I would have a whole day to tell you about the cruel disagreement and turmoil that a preacher called Pfeiffer and he are causing there; and in sum, Mr. Omnes has taken the regiment from the council, who is not allowed to punish, rule, write or act against their will. And after Pfeiffer and Münzern, as you may have heard, had been expelled by the council, and since they had been in Nuremberg and expelled, Pfeiffer returned, and applied and complained in the villages of Mühlhausen, how he had been expelled violently, just for the truth and for the sake that he had wanted to preach and make them free from the council and the authorities and from all encumbrances 2c., and the same peasants gathered with their guns and went to the suburbs of Mulhouse, stood there and preached by force. When the city council of Mulhouse became aware that Pfeiffer was intruding on them by force, they made their order in the city and gathered together to drive Pfeiffer out of the city. And when it was supposed to happen, the commoners, who were supposed to be loyal to the council, went to the council and played such an infidelity, not to speak of it. And their captain saw that the common people had fallen from the council, and with great effort and work he quieted the game and the noise, but not otherwise than that these

1. In the old edition: "Ern."; in Cyprian: "Ern".

The preachers remain, and the council, as mentioned above, has been forced not to do anything or create anything without the knowledge and will of the community. Thus their sword is taken away from them, and things are going strangely; they are gathering together, and the same group is secretly escaping at times, subjecting themselves to storming the priests at night in the countryside of Duke George, as has now happened in Hermesleben, where Philipp Reybisch is a magistrate; and since they have been found out, Duke George has had some of them denounced in Mühlhausen. But he will not be allowed to do so. I hope it will come to pass. It will not get any better, because they will attack the people of Mulhouse, move their roads and streets, otherwise such a huge mob of boys will gather there and cause trouble for the whole country, and all the enthusiasts will perhaps get involved with Doctor Karlstat and others, where they will find a naughty, simple-minded people. I did not want to behave like that in a hurry, as my favorable lord and friend. For you have me willingly to serve you, and hereby command me into your intercession against God, who will mercifully ... and keep you always. Datum Petri Cathedra 22 Feb Anno 1525.

Your willing servant Hans Zeis, Schösser zu Allstädt.

I have also been told that Thomas Muenzer, who is coming to Mulhouse again, wants to be a preacher, and he insists that he wants to be the town clerk and a member of the town council. The devil is doing all this because he wants to help cause an outrage. I wrote this first letter on the day of Cathedra Petri, but the messenger did not take it with him and it has been lost until now. But today, Invocavit March 5, I sent this messenger. I read your letter the next day, I will do my utmost, also to please you, to contact the Domina of Nauendorf 2) with her pensions, and to be helpful, constant and helpful to them, where they desire it, but there is unpleasantness at times; I really wanted them to follow your gentle instruction. If they will, it shall not be lacking in me; they have brought in the greater part of this year's interest. Mr. Jobst has not yet arrived from Nuremberg. With this I entrust myself to your intercession against God 2c. Date 2c.

To the respectable and honorable Magister Georgio Spalatin, my > favorable dear master and friend.

2. In his introduction to this writing, Cyprian writes: "Newendorff."

[140]{.underline} Section 4: Writings on the Peasants' Revolt. No. 787 f. W. xvi, 174-177. 141

787 Hans Zei's letter to Spalatin about the peasants' revolt in Thuringia. May 7, 1525.

From Kapp's Nachlese, Part II, p. 664.

My willing service always before, my dear lord and friend! I have read your letter, but I would like you to know that things are bad and miserable here; all the monasteries around here have been devastated. The Domina of Naucndors is in Halle. No dominion is respected here any longer, but a great contempt is poured out. Münzer and Pfeiffer of Mühlhausen are in their army themselves Rottmeister and captains, storming and plundering everywhere they can; they hold 15,000 strong, some say more than 50,000. The legend does not come to the same. But it is a pitiful thing that there should be so many princes in this country, and no one dares to draw his sword against them; they have plundered and burned Mr. Apel's castle of Ebleben, called Ebleben, one of them called Schlothein; a castle on the Eyffelt, called Harenburg, is that of Boltzungsleben. But he had to withdraw from Rosenberg. Thus 6000 men lie here two miles from Allstädt, also belong to him, they increase every day, move out every day, tear down the noble farms, because they have no more monasteries. They take cows and feed themselves. But they are much more honest than Münzer's bunch, they are not as bloodthirsty as Münzer. With this, God is always at your command, I will do to you what is dear to you. Datum Jubilate May 7 Anno 1525.

Hans Zeis, Schösser zu Allstädt. > > To my favorable dear lord and friend, Georgen Spalatin 2c. 1) For my > own hands.

788 Rudolph von der Planitz and Hans von Weißenbach, knight, report from Mühlhausen on the bloody outcome of the Peasants' War in Thuringia, submitted to the council of Altenburg in 1525. June 2, 1525.

From Cyprian's Documents, vol. II, p. 354.

Our very kind and willing service before. Strict and honorable, especially dear friends! Your letter is received by us at noon at Mühlhaufen in the city.

1. In the old edition: "rel." probably for: etc.

have been answered, and give you in haste to know that M. G. Lord, Duke George 2c., Duke Henry of Brunswick, and the Landgrave with their warband, on Monday after Cantate [May 15^, before and in Frankenhausen, have slain up to 7000 citizens and peasants, at the same time our most gracious Lord Elector of the Unfern also had a part. On Tuesday after Vocem Jucunditatis May 23, the princes all moved into the field before Schlatheim, up to 5000 well-equipped horses and about 7000 on foot, with a considerable number of guns. The princes who lay in the field are our most gracious Lord, the Elector, together with his son, Duke George of Saxony, the Landgrave, Duke Henry of Brunswick, as the highest field commander, Duke Philip, Duke Otto of Brunswick and Lüneburg, that of Anhalt, and many other counts and lords, also honest people. On Wednesday after the Sunday Vocem Jucunditatis, up to 1200 virgins and women came into the camp to the warlords, fell on their knees, with open hands, with pathetic display, begged for mercy for the sake of Christ's suffering; but they did not receive a final answer. The following Thursday we advanced with the whole army before Mulhouse; there the people of Mulhouse together with their villages came into the field to the warlords, begged for mercy on their knees for the sake of God, handed over the keys of all the fortresses, and surrendered to mercy and disgrace. Then our 300 men took the city, and the princes camped half a mile away.

Thomas Muenzer and Pfeiffer, as seducers of Christian people, were captured and beheaded May 30; but subsequently put on the spit. Many of Frankenhausen's and Mühlhausen's heads were cut off. They are deprived of all their weapons.

This day are over 3000 men who drag the rampart on the city and fill the ditches.

It is said that the von Mühlhaufen have to give good money to the warlords. They have practiced unchristian works and will be punished severely.

One makes up one's mind to set out tomorrow; but where one will turn one's head out is not yet actually in the day.

New newspapers have come that the Confederation has again slain 4000 peasants before Tübingen; and the Duke of Lorraine has slain 18,000 peasants in the city of Olsthabern, which he won by storm.

The Confederation moves to Witzberg with 3000 horses-.

[142]{.underline} Cap. 10: On the peasant revolt. W. xvi, 177-179. 143

10,000 good servants, thinking to beat the peasants there as well.

It is said that the peasants there broke, burned and devastated up to 60 castles and monasteries, and committed many miserable wrongs against those of Abel and clergy.

May the merciful God grant grace that the divine will may be done everywhere.

This is what we wanted to tell you in response to your letter, because we recognize that we owe it to you, as our dear friends, to serve you with faithful diligence. Date in haste, Friday after Exaudi June 2 Anno 1525.

789 New newspaper from the rebellious peasants back and forth. June 18, 1525.

From Cyprian's Documents, vol. II, p. 357. The superscription is by Spalatin.

My gracious lord has moved on Wednesday in Whitsun June 7 with the camp before Meiningen and arrived on Friday at Coburg, and has remained allda until Wednesday after Trinity June 14. Where his C. G. did not come over the forest, the place would also have fallen down.

The city of Meiningen has granted my most gracious lord the honor.

Assured the peasants at 3000 before Mellerstadt, 16 pieces of rifles, and handed over the nobility horses. They gave his C. G. duke Philippo and count Albrecht.

112 castles were broken into, plundered and burned by the peasants of Bamberg and Würzburg Abbey.

The Swabian League reinstated the bishop of Wuerzburg, and stabbed many peasants; but many were lost.

The Confederation burns almost all rebellious villages.

They also want to reinstate the bishop of Bamberg. His towns and peasants surrender in grace and in disgrace.

Both bishops of Bressanone and Trento have even been expelled from their territories.

The Tyrolean and Austrian regions did not want to suffer Salamanka any longer with the archduke. Then he fled to the Fugger in Augsburg. They did not want to tolerate him there either. So he must be hidden.

The bishop of Salzburg had a Protestant preacher seen; two of the burghers had him released. He had their heads cut off. Because of this, the city and the entire countryside rose up against him and paid him 20,000 euros.

The castle is strongly besieged and the hopeful priest is to be brought out. He should offer to resign his clerical status and become secular, and to do everything the countryside wants. But they do not want. They say they want to cut him into pieces, cook him and eat him, so that it can be said of them that they have eaten their unfaithful master, who acted against the word of God.

The Duke of Lorraine stabbed the peasants in Alsace in 30,000, also plundered Zabern, the bishop of Strasbourg, completely.

It is said that the duke has since suffered damage from the peasants on the Rhine.

Strasbourg and Constance are said to have fallen to Switzerland.

The peasants have taken Freiburg im Breisgau; and advanced before Breisach, are said to be in 30,000 strong.

The people of Erfurt are very afraid of the confederation because the bishop of Mainz has been plundered by the peasants in Erfurt.

The covenant shall have in 1800 horses, some want 1200 horses, and 6000 servants.

Today, my most gracious lord has come to Weimar, not to stay there for more than three or four days, and then to turn to the Vogtland.

Duke Ott will retire.

His C. G. want 3 or 400 righteous horses.

The abbot of Salfeld has been deprived of everything he had. And Mr. Friedrich Thunn feeds him.

Date Sunday after Corporis Christi [18 June Anno Domini 1525.

790th Newspaper on how to deal with the rebellious peasants. July 12, 1525.

From Cyprian's Documents, Vol. II, p. 360. The superscription is in Spalatin's hand.

The cutting off of heads has not yet stopped in these lands.

Doctor Teutsche, 1) the blind monk, and a nobleman, Stephan Mentzinger, were beheaded in Rothenburg on selb 25.

In these lands, many poor people, widows and orphans are made out of the measure.

The Franconian princes have made a day performance to Forchheim, there those of Nuremberg have also dispatched theirs.

1. Turning, turner. See No. 791.

[144]{.underline} Section 4: Writings on the Building Riots. No. 790 f. W. xvi, i79-i8i. 145

Marx Sitich von Embs has the farmers in Hegau

beat.

The Bündische seem to make peace in the same places in a short time, and then rescue the Cardinal of Salzburg, who has lost the whole monastery and is besieged in his castle above the city.

A few days ago, the peasants of the same place, twelve miles from Salzburg, at a place called Rastadt, laid down an excellent summa of warriors, Bohemians and Steyrians, on horseback and on foot, and wounded and captured Herr Siegmund von Dittrichstein, Landshauptmann.

The princes urge the imperial cities to restore the old customs and to put an end to what they have done in accordance with the Gospel.

The King of France has been led to Barcelona in Hispania.

791 The beginning and end of the pernicious Peasants' War, as it happened in Rothenburg an der Tauber in 1525.

From Kapp's Nachlese, Theil IV, p. 561. Kapp took this from a manuscript in the Kraft Library in Ulm.

After the preachers of Rothenburg, Mr. Caspar Christian, Commenthur and priest here at the German House, also brothers Melchior, both of the German Order, who took the blind monk's sister in marriage (has wedding in Leonhard Schmerzens house), especially by Johann Drechsler, preacher, Mr. Hansen Rothfux, blind monk of the Order of the Barefoot, together with one who pretended to be a farmer, who also preached here, outside the city on the Pruel and in Kupferzell, and some citizens here in Rothenburg, the Jewish and Carolstadt sect took over, by special permission of the authorities; and D. Andreas Carolstad went to Rothenburg in his own person to preach here, and also desired to become a citizen here: it happened on a Tuesday after Oculi 21. March, that 30 or 40 farmers gathered in the town of Rothenburg, and bought a kettledrum in the Prueglin house, proudly, wantonly and wantonly went back and forth with it in the town, over and above all the prohibitions of the judge and an honorable council; then they left the town, partly to Pretta in the village, partly to Ohrenbach, and gathered there on Wednesday and Thursday.

On the 24th of March the inner and outer council met and the 5 guards were present, all citizens were asked to come to the town hall; whoever wanted to stand with an honorable council should now stand openly; out of the whole community no more than 26 remained with an honorable council; the rest have from that time on the several part of the town hall against a council; Stephan Metzger 2) has jumped with Lorenz .... jumped on the bench, let themselves be heard against the municipality, with a wrong shape and opinion, they want to take it under their hands, where they surrender with a vow, want to perform their duties for them and request 36 men to the committee; which then soon took a course, with obligation in the place of an oath. In this way, the congregation approached the gates, slammed them shut, and demanded the keys from the gatekeepers by force, to prevent disloyalty and malice according to the council and the community. Knowing that Contz Eberhard and Georg Bremter from the inner council, Gabriel Langenberger and Benedict Malsch from the outer council were sent to the peasants to inquire about their intentions, they could not get an answer from the peasants, because they let themselves be heard that they were not all together yet; In the meantime, letters have also arrived from Margrave Casimir, which have been read out by a whole community, which wants to indicate to an honorable council and common city help and assistance, and, where necessary, to appear in person, to make peace and unity, with other friendly offers. However, some of the congregation and the committee wilfully despised it and did not want to accept it at all. And this evening between 5 and 6 o'clock, the Lord God was beheaded on the cross and his arms were cut off in the churchyard. On the day of the Annunciation of the Blessed Virgin Mary, the inner and outer councils remained together in great danger, fear and anxiety, and the congregation and 36 members of the committee demanded the inner and outer councils, which they found very difficult to do; 3)

1. The indication: "on Friday thereafter was the Annunciation of Mary" is erroneous; in 1525, March 25 was on a Saturday. We have corrected the error by changing the punctuation.
2. This is called Stephan Mensinger in Vol. II, p. 361 in Cyprian's Reformation documents, also further on in this document; in the previous number: Mentzinger.
3. The meaning should be: the members of the inner and outer council have answered that it is difficult for them to do so.

146 Cap. 10: The peasants' revolt. W. xvi, i8i-i84. 147

but with such a condition the inner council has counted them free of their duty and oath, they have become quite common; Stephan Metzger has requested the oath from them, to which Jeremias Ofmer replied: Not to you, Metzger, do we pledge, but to a whole community; So one after the other took the oath, and just as the outer council was counted by the inner council, so also the inner council was counted by the outer council free of their oath and vow, and on Monday after that they also had to owe the community, in such fears and worries that they would have lost part of their lives, for one after the other they were demanded out of the council chamber, each thinking that he would have to die, which two of the committee went before and two after. After the oath and duty were done, each one was taken home, unaware of the other. On Sunday Lätare March 26 Christianus the Beck threw the missal from the altar to the priest in the old chapel, and thus chased the priest from the altar. On this day the peasants let themselves be seen in order, in the field before the gallows gate. On the following Monday, Ehrenfried Knuff told the priest in the parish church, while he was singing, that if he wanted to be safe, he should leave the altar; he threw down the missal and the masses were suspended. This night, some people from Swabian Hall were let in, namely Herman Buschlein and Dietrich Blanckenfried, to make time for things; however, nothing was done. On Tuesday, 700 peasants were assembled, and those who did not want to join their army were taken away from them and forced to do so, as happened to a peasant in Wetterich. On Wednesday, Christoph von Rosenberg, a farmer, and many from Schipfergrund joined them. On Friday March 31, the peasants in the army all came together, joined them at 2000, and went to Neuseß the same day; Lorenz Knobloch went out to them and promised to become their captain. On the same day, some of the peasants were sent to the city to report their request. In the meantime, the imperial and confederate councilors came to make peace and rode off again without being taken away, as did those from Nuremberg. On this day, all craftsmen are to present their complaints and concerns to a committee.

1. "they also the" put by us instead of: "themselves also the" in the old edition.

Umgeld. At night the peasants went to the sand yard. On Friday after Ambrosii April 7, the Knieberlein threw the lamps from the Sacramenthäuslein with light and oil into the church during the sermon, in the presence of some of the council. On the same day, the peasants departed, and Fritz Wölckner, their ensign, came with some peasants to Rothenburg; the rest redoubled and went before Stetten, from there to Margenthal and Bischofsheim, and stormed the cellars and cellars everywhere. On Char Friday April 14, all services in the church at Rothenburg were suspended, so that neither singing nor reading took place, only D. Johann 2) Drechsel was preached, emperor, king, princes and lords, ecclesiastical and secular, reviled; spoken, they want to hinder the word of God. On Sunday in vigilia Rogate 3) the blind monk, Mr. Hans Rothfuchs, called the sacrament idolatry. On the holy day of Easter there was neither singing nor reading. On Monday after April 17 D. Andreas Carlstadt preached against the Sacrament. And in this night Kupferzell was stormed by some millers, who threw the boards and pictures into the Tauber. On Tuesday after Easter, the articles of the exodus were announced and proclaimed, that the young priests should and may take wives, and that they should be allowed to continue their benefices for 11 years, after which they should be deprived of them, but that the old ones should be allowed to remain for the rest of their lives. While this was being proclaimed, the servants 5) and the dipendiaries approached our women's altar and wanted to throw the images out; the others refused, and several bare knives were pulled out. On this day it was also decided that the inner council should be changed. On Wednesday, the boards in Kupferzell were broken; some millers carried some of the paintings home with them and caused a great commotion. On this day Carolstad again preached against the sacrament and other ceremonies; the priest of Scheckenbach was drunk 4 buckets of wine by farmers. On that day, the women took 11 mills of grain from Mr. Conrad Volckhamer in front of his house, and once again they took

2. This is called l. c. of the Cyprianic documents D. Teutschel (Walch).
3. This time determination is in any case erroneous, because a Sunday cannot be the vigil of the Sunday Rogate. In addition, the reporter would reach here into the second half of May.
4. In the old edition: "friends". - Immediately following: "Verliebten" instead of: "Verlebten".
5. Probably the same as the one called "Knieberlein" above.

148 Section 4: Writings on the Peasants' Revolt. No. 791. w. xvi, i8i-i86. 149

Michael Eisenhart together with the sisters 1) house. On that date Georg Berneder was elected mayor; and from the council old Hans Zagsthammer, Lorenz Eberhard, Enders Stellwag, Seisried Schmid were appointed; and Stephan Mensinger and Hieronymus Hassel were placed in the tax offices; 12 of them were also appointed from the committee, to whom all the interrogation matters shall be addressed. On Thursday after Easter April 20 the women with halberds, forks, and sticks went around in the Hafengasse and made a great ruckus, saying that they wanted to storm and plunder all the priests' houses. On Friday, all priests had to become citizens for safety's sake, otherwise everything would have been taken from them, as they were then all ready to submit; they gave their belongings to the town hall and had to swear to Stephan Mensinger, together with the committee, as follows. . . Article that they have neither forced nor urged to do so; each citizen has to give 1 guilder to watch over the gate and work on the moat. On Monday after 2) Georgii at the first hour the council together with the committee appeared in the parish church, there announced to the congregation how the peasants wanted 200 men with 100 long spears, a snake, a main gun and 2 tents; the quartermasters answered not to give anything to the peasants, neither vowed nor swore to give or send anything to them; Pfaf Holenbach, their envoy, has said how some of them, while they were in the sand yard, let themselves be heard in the presence of Leonhard Dener, their chancellor, and many others from the city, that they want to be helpful and constant in their undertaking, to leave life and limb with them; therefore they are now desiring the same, but have neither named nor indicated anyone. On the 5th after St. George's Day, Hans Balbierer had the small one enveloped and proclaimed to give the unpaid wages; while Holenbach and his family left the city again, they were told to answer the peasants to their request in writing. On this day the Margravial 15 came and promised help and assistance. On the day of Vitualis April 28 grain was distributed, but not everyone took it. On Wednesday 3) Lorenz Knobloch of Oeten was killed by peasants.

1. "Sisters" put by us instead of: "Sister". From the following it is clear that the "sister house" is meant.
2. "after" put by us, because Georgius (the 23rd of April) was a Sunday in 1525.
3. Here the report probably reaches back again, because Vitalis was a Friday.

They were cut into pieces and threw the pieces at each other. Finally, they cut off his head and split it in two. On the day of Vitalis, the peasants marched before Jpphofen, then before Meinbruch, and let themselves be heard that they wanted to see what the Rothenburgers were doing. On the day of Philippi Jacobi May 1 during the night, the monastery of Eichenhausen was burned; the same night, the peasants of Dünkelspiel plundered Münchsroth, and the peasants also plundered the monastery of Schwartzach. The castle at Clevensperg was burned; wine and grain were plundered by the von Ayb. On Thursday after Crucis May 4 the peasants, called Schwaetzhauf, went from Heibronn to Bischesheim, desired the bullet that was in Boxberg. The night before they lay in Bütenheim. On the day of St. John ante portam latinam May 6, early in the morning, they rang the great bell of the community in the parish church, was held up to them by Mr. Carlen von Hobsperg, Friedrich von Toedwang, Count Manderscheid, the margrave's friendly request, as his grace with his wife, also all his jewels to Rothenburg to go, body and goods with them leave, sed major pars. 5). . . Also, the question is whether to send the peasants or not? therefore, in the afternoon, the community is required to go to the town hall. On the day of Epimach May 10, news was received through writings that 3 cities, namely Heilbrunnen, Dünckelspiel, Wimpfen, have joined forces with the peasants and stood by them, and how no less Rothenburg would be required more and higher: the people of Rothenburg should leave their wives and children and join them, for the sake of the word of God. After such, at 6 o'clock, all citizens are again called to give their vote, whether one should send men or bullets to the farmers? has been the council of the several parts, one should send them bullets and spears, has been sent to them before night, and the night one wanted to raid the Heisterhof, Deutschhof and Frauenkloster; on the day Nerei and Pancratii [12. May^ at 8 o'clock they made a noise, and demanded and summoned all jurors and pledges to the market in front of the town hall, where they were proclaimed by Erasmum Nißle that all priests who have property should hand it over to the committee.

4. Crucis is Cross's invention.
5. In the copy from which this copy has been made, the copyist has noted of the following words: in auto^raxtio, a (zuo liase

ässcripta, tarn vitiosa, ut.Oeäipo opus sit.

150 Cap. 10: The peasants' revolt. W. xvi, iss-iss. 151

Town hall, at penance and loss of their property; it has also been shouted out in some alleys. Afterwards, clergy and seculars entered the order, stepped in front of the Henserhof at first, some of the council and committee went in, and took the house. Mr. Caspar von Stein was told not to drink anything, except for a while, after which the monastery, sister house, women's monastery, German house, were accepted in the same way with vows. After that they came before Master Augustin Gumppelein's house, at the pure Mary's, took the same, and with 12 buckets of wine at the Gemein verbeut and drank up. On Monday the envoys came to the farmers, Eberhard and Kretzer were killed. On Sunday Cantate May 14 some of the peasants appeared at the town hall, some articles were held up to them, they were ordered to accompany the cannon. After that, on Monday, May 15, early after the striking, the bells were rung in a common way, and everyone ran to them. In the parish church, Florian Geyer held up a number of articles to the congregation concerning the peasants' brotherhood, which was to last a hundred and one years, and that nothing else was to be done, except what was Protestant, for the special salvation of God's word, and that neither rent nor validity was to be given until the matter was settled, except what old debts were known. And thereupon requested a council, committee and community to commit themselves to the peasants with an oath and vow and to bind themselves that it be done immediately; although many of them did not like it, they still had to obey in part. So also on this day Rothenburg passed from the kingdom to the peasants. In the meantime, a gallows was erected on the market to punish the evil in the opinion and according to their brotherhood. After that, at 5 o'clock, 2 tents, 3 wagons with powder and stone 1) were led to the pile, Ehrenfried Kunst, Georg Spelter the Younger, together with several others, went out through the city in great pomp and splendor, accompanied the bullet together with the peasants into the camp, in the opinion of conquering the castle of Würzburg, and Hans Böstlein, a bowler, was accepted by the peasants as a gun master. On Monday after Cantate, more than 300 peasants ran up the mountain to storm the castle of Wuerzburg, all of whom perished: some were thrown, some shot, some slain, caught like birds. In the meantime the

1. "Stone" - balls.

Peasants, who in the city and also by heart made a plot to take the city by embezzlement, demanded that they be slept in at the hospital gate, and those in the city wanted to run down the gate and take possession of it. When they became aware of this, they prepared to defend themselves. So they let them in at the Kupferzellerthor, and the assumption was that they wanted to beat them all to death; but they were resisted by the old lords. On May 12, the Hohenlohe peasants, Entrieb Wütig von Adelshofen, Hans Biebra von Dierbach, their own lord, ravaged the castle of Schillingsfürst through Heinrich Zeitgrafen. On Monday after that Margrave Casimir went out with power to castigate his peasants by burning. On Friday after that burned Sundheim, Westheim, Wundelspach, Hegen. Cat. Exaudi May 28 Mr. Hans Kolein, the nobleman, priest at Werinch, was beheaded with 4 peasants at Lentershausen, and 7 had their fingers cut off; at Neustadt an der Aisch 18 citizens and peasants were beheaded. On the Friday before Pentecost June 2, 4000 peasants were slain by the Bündische at Königshöfen in the Tauber Valley, including 22 from Mergentheim, among them also 7 priests, 42 from Weickersheim, where they were burned down for 800 fl. and 7 beheaded. On Pentecost, more peasants were slain by the Bündische at Bithard and Sulzdorf, namely 8000; 300 escaped to a castle called Ingolstadt, located near Gieberlstadt, before which the Bund suffered the greatest damage; for in such battles more than 200 Bündische on horseback and on foot did not perish. On the day of Pentecost, Conrad Eberhard, Erasmus von Mihle, and Thomä Zweifel were sent to Margrave Casimir in Rothenburg. They led red crosses and tried hard to obtain pardon; they were told that they would not be accepted in any other way than by grace and disgrace. for blood and fire, or banned from the city 30 miles behind; in addition, the city had to give several tons of powder. On Thursday June 8, when the Confederation retook the city of Wuerzburg, 26 men were beheaded there, namely captains, Fähndrich, Waibel and 6 of the council. On Friday after Corporis Christi June 16, Mass was held again here in Rothenburg at the Holy Blood. On Friday after Pentecost June 9 Florian Geyer is on

2. Mutiny?

152 Section 4: Writings on the Peasants' Revolt. No. 791. W. xvi, 189-191. 153

Afterwards the alliance moved to Bamberg, where 21 were beheaded, and 58 had their eyes gouged out at Kitzing. On the day of Corporis Christi June 15, they began to give the 7 fl. On Tuesday, Spielbach and Schwarzenbronn were burned. At the Rothenburg Kirchweih, they started singing Vespers again. On the day of the church consecration, Stephan Mensingen, as he was leaving the church after the sermon, was caught in a black lot, and when he was led across the market, he shouted: Help, dear Christians, help, but no help was forthcoming. On the evening of St. John the Baptist June 23, D. Johann Drechsel was caught and imprisoned together with the blind monk. Caspar Commenthör and the priest escaped secretly with D. Andreas Carolstad, brother Melchior, who had the blind monk's sister.

On the day of St. John the Baptist, the German gentlemen again began to sing our Lady's Mass and the Daily Mass; it has not been sung for 13 weeks. On the days of Petri and Pauli 29. June, Margrave Casimir rode into Rothenburg with 800 on horseback, 1000 on foot, 200 wagons, well equipped with his best bullets, which were led to the market, and 500 Margravial and canine footmen arrived in Rothenburg on that day, divided into 2 groups: the first on Ahrenbach, thatelbige plundered, afterwards together with the church in reason burned; the second bunch to Breda moved, a beautiful village, have it also plundered, some stabbed, namely Regryß behind the table, Brandhans in the stable, and Hans Schmid on the lane, Hans Element and Marx Hans were stabbed from the Holzzlein; The 12 of them were bound together, and thus imprisoned until Bühn, where they were released, after the church and the village had been burned down, and 600 head of cattle and 30 wagons of plunder had been taken. On Friday after Petri and Pauli 30. June was in the city of Rothenburg by the herald with the Drommete blown up, and all citizens and residents required on the market in a circle, which the Landsknechte with spikes had decided and made together with the Reisigen; Hans von Seckendorf, the burghers of Rothenburg, was reported to have resigned from the kingdom and fallen to the peasants, as well as the great and severe misfortune into which they had fallen and forfeited life, honor and property; in addition, the entire city was closed, with many other frightening words, which frightened the men; however, in view of some honorable and respectable people, they graciously wanted to forgive this, but

The measure and form that they should all now owe to the empire, and swear to the covenant, with many other words; this was done immediately with raised fingers. In attendance was Margrave Casimir of Pappenheim by virtue of the covenant, and many nobles. Afterwards, several citizens were read out, who had been beheaded from the beginning, namely Peter Reichel, furrier, Engelhard Goppel, Georg Stull, Georg Pflüger, Hans Conrad, der Prüglin Mann, Thome Heichtel, Burkhart Weidner, Hans Böhm, Wilhelm Besamair, M. Hans Rumpf, Vicarius in the parish church; the bodies were left lying on the market all day. Some of the ring, Lorenz the furrier, Job Schat, Fritz Dalck, Melchior Mader, Hans Marck, would otherwise also have been judged. On Saturday July 1 they beheaded at night on the market: as Junker Stephan Mensing, D. Johann Preding, 1) the landlord of Ohrenbach, Kilian Schmid of Spielbach, Leonhard Leuter of Ohrenbach, Hans Kretzer, landlord, Burkhart Müller, the shoemaker. The blind monk was executed standing up, but failed. Sebald, butcher, piece, Peter Lenck of Detewang, the peasant of Enzerweil. Otherwise two farmers, a lansquenet, lay the whole day on the market, later buried on the churchyard to the pure Margareth. On the following Sunday July 2, Margrave Casimir went away with all the people to Blofelden, where he captured several peasants, namely 10, then came to Hildesheim, and had 4 of the peasants beheaded. On Sunday, Catharina Greuser and Regina Schusterin were put in the stocks, and the town was subsequently banned because they had taken grain from Volkheim. On the following Saturday, Mr. Stöcklen, pastor, was imprisoned in Neuseß.

On Monday after that, all the women of Detwang were put into the jester's house, there were 10 of them, because they mowed down the German lord's meadows and burned the hay 2c. On Wednesday after that, Mr. Hans Hertzog, pastor of Steinsfeld, was caught and released. On Friday after Ascension Day August 18, Georg Renich, vicar of the hospital, was captured; in the evening of Bartholomew August 23, he was banned from the city.

On Tuesday after Nativitatis Mariae September 12, Mr. Hans Stücklein, pastor of Neuseß, was put in the stocks, a cross was burned on his forehead, and then he and a farmer from

1. "Preding" - the preacher, that is D. Johann Drechsler.
2. "Ascension" here is Assumption Day, August 15.

454Cap . 10: The peasants' revolt. W. xvi, isi-is4. 455

Ohrenbach was struck out with rods, because he said he knew how to bring 300 peasants into the city, and also how to make a fog. On the same day, the funeral was held for Margrave Hansen of Brandenburg, who was in Hispania; and here Fritz Mölckner von Warthenberg, Kilian Tückischerer, Michel Leinweber, Kilian Weitner were beheaded. On Wednesday after that Adam von Düngen with 80 on horseback and some on foot burned down Schweinsdorf together with the church, also Nerthenberg, Weiler, Harterzhofen, Gottenhofen, Reutsagen, Adelshofen, die Hart, Hückelhausen, Steinsfeld; partly Grumpelshofen, Helmelshofen; And while doing so, he wrote an enemy letter to the city, complaining how his mother and also his housewife in his dwelling at Würzburg had been robbed of some jewels, household goods and other things by the peasants of Rothenburg and also by some citizens, and how in other weaknesses it had been proven that he had often been required to give in, and that no sacrifice had been made to him. Therefore, he and his helper wanted to be their enemy, and thus wanted to preserve his honor; they took more than 2000 head of cattle, also plundered several wagons full, later he took 100 lansquenets, the previous ones bravely besieged.

On Tuesday before Michaelmas Sept. 26, Hans Lachinger, a nobleman of Welkershofen, was captured and delivered here to Rothenburg, put in a tower, and later released. On Burckardi Oct. 14, Leonhard von Schwarzbrunn, the peasant captain, was stabbed to death by one of our mercenaries in the inn behind the table in Teidsiedel. [Adam von Düngen with his helpers also laid down 8 wagons with wine, between Neubrunnen and Kerndorf, more 3 unloaded wagons, some of the carters were stabbed, 4 loaded wagons were Georgen Bremeders, 2 of Hieronymus Hesels, and over 800 fl. were struck. Thereupon the market or fair was suspended and canceled, and on St. Andrew's Eve Nov. 29 not rung, as before, nor any stuff not knocked out, to prevent other infidelities. Also on Sundays the house, called Catharina, went on fire, and the women's house immediately by the guards, one has put the woman in tower, and expelled the city. On Sunday after St. Andrew's Day (Dec. 3), in the evening after Vespers, Cressanii, the German lord, provided Adam Hübner's wife with the sacrament, six boys ran to meet him, spat on him, and beat him with sticks, along with many other mocking words. While walking back and forth they shouted: "Will you carry the idol again?

home! In the morning, they were grabbed and put in the tower, painted with whips, and left out again the next day. On Niclaus evening Dec. 5 Paulus Wacker's house was set on fire. The same day Peter Keßler of Kelberbach had his eyes gouged out at the market because he had betrayed the wine. Anno 26 on Wednesday after Judica s^21. Marches 2 Scheuren burned down to the Lindla, thereafter on Thursday to Herbach the land tower, and in the village 10 Scheuren burned down. On Monday after the Palm Day ^26. Marches one has cut off the Wegerer of Breda the fingers on the market, from the country offered, has been the farmer Fähndrich. On the same day letters came from Speyer, from the Minster and Chapter, St?) Johann Ordens, to a council, have requested that one should restitute to them again what one has taken from them to the rich red and yard here in the city. After that the Commenthur, Caspar von Stein, was given 60 Fl. and was counted again free of his oath and duty. But after Adam von Düngen, with the responsibility of an honorable councilor, could neither be quieted nor calmed, but rather provoked and moved to tyranny out of anger fund) reluctance, he dared to enter the city before Exaudi, which was the day of John ante portam latinam, 2) ... assembled with his assistants and helpers, Wölfen von Velberg and Georg von Reich", Dieterich and Georg von Düngen, Philippus von Berling, Hans von Berling, Valtin von Grumbach, Wilhelm von Crailsheim, Eberhard von Stetten, Georg Fuchs, Philipp von Rosenberg, Caspar von Landstorf, Hans von Cubspach, Count of Hesse, and others of the Fellers in the city and castle, about 500 on horseback and 500 on foot, in size and shape, as if they were dogs, and wanted to join the covenant, with red raised crosses. On Monday after Exaudi May 14 they were located in Blabach and moved across the hunt. At night they came before Oberstetten. They captured, plundered and burned it for 2000 fl. and 100; they captured some peasants, they also undertook to capture Thierbach, although it could not have been the same day, but on Tuesday they captured it, plundered it, and burned out more parts. On Wednesday they plundered Hemberg, there-

1. "St." placed by us instead of: "5,".
2. Added by us to make some sense, instead of: "provoked and moved to tyranny out of anger against will, may be hard, before Exaudi, which was his day Johannis ... versammlet" 2c.

156 Section 4: Writings on the Peasants' Revolt. No. 791. w. xvi, is4-iss. 157

even the Landthurm, 1) Schönhof and Oberfigenroth, Spindelbach, Lentzendorf, zum Hegelin. In the same night they burned out Buch near Hausen. On Thursday the Landthurm near Funckstadt. On Friday morning they burned and plundered Reubach, Wetterich together with the churchyard, Ober- and Unter-Gallau, Gamsfeld, the castle Dippach, etman bought from Georgen von Rein for 3000 fl, and to Burkstall the sheep yard empty burned treasured around 42 Fl.; are the Sandhof on the mountain moved, afterwards on Toberzell; on the Crützenbruner height they let their gun against the city go off, in a Hochmuth, with 12 or 14 shot; one is harmless with the drinking house on the market Niedergängen, the other in the Barfüßerkloster, the third with St. Johanniswerth, by grace. Johanniswerth, by the grace of God no one was damaged; while clergy and seculars ran to the market, walls and tower, with armor and defense, ours together with the Nuremberg gunsmiths bravely shot out with our bullets on the old castle and elsewhere. In the meantime, our mercenaries plundered and burned Georg von Rein's Weden Geilingdorf, located near Ohrbach, and captured several peasants. On the same evening 200 soldiers from Nuremberg came here, on Saturday before Pentecost in the morning our enemies started again and burned Vorbach, Düenhof, Weder, Leutzenbrunn, Halkenbrunn, Heuendorf, Behmweiler, Schmerbach together with the church, Reinbach together with the tower; and so they left the army and returned home with great plunder and looting. On the day of Pentecost, D. Georg von N. was sent here from Anspach with a credentials, excusing the Margrave and his own. On the same day 60 lansquenets came from Frankfurt, were on pay, although some of them were on leave again. In the evening of Praxedis July 20 Georg vom Rein with 45 on horseback fell into the army, estimated the host at Ellmerzhofen, burned Northenberg. The noise was raised, in the city everyone, clergy and secular, ran to the market with armor and weapons, and stood there until vespers. The servants and some of the townspeople went out with five rifles, and captured the market, but did not burn it. They came back around the time of the beating. Later, at the Diet of Speyer, all wars and hostilities were judged, agreed upon, and resolved, so that all prisoners on both sides were left alone without money, and whoever lost was forfeited.

1. "Landthurm" put by us instead of: "Landthllren".

loren. At this Diet, Conrad Eberhard fell into a fatal illness and soon died; he has Bonifacius Wernitzer with him. On St. Andrew's Day Nov. 30 Lutz Kutraff of Dierbach, one 2) of the most prominent from the peasants' revolt, was captured. In the same week Martin Beck of Bloweil was captured, he was also fined 100 fl. On Saturday after St. Thomas Dec. 22 Michael Scherer was beheaded in Pfeffleinsbad, because he had taken two wives. The following have been fled from Rothenburg: Ehrenfried Kumpf, Georg Kumpf, Christian der Beck, Georg Spelter der Junge, Niclaus Freikürschner, Kargbarthel, Metzger Kilian, Lutz Schuster, Leonhard Großmann, Kürschner, Bernhard...Peter Melchior, Hans Begen, shoemaker, Philipp Tuchscherer, Valtin Zagsthamer, Melchior Mader, shoemaker, Schilling, the carter, Jakob Kreutzer, Hans Mark, vine dresser, Bernhard Schmid, Hieronymus Hertlein, Martin Blank, clothier, Georg Hermann, shoemaker, Christoph Seler, Hans Metzler, Martin Mörlein, white tanner, Johann Dipendann, Asmus Bremer, Mr. Leonhard Dener, Mr. Hans Helenbach, Jost Öffner in the Judengasse, Leonhard Kern, book printer, Michael Heberling, grocer, Balthasar Leibbeuer, Niclaus Pfeiffer, Sebald Retlein. . ., Stellwagen, shoemaker, Michael Köhler, summa 35. Anno 27, Friday after Kunigunda March 8, here in Rothenburg in the inner council of the local and fugitive citizens acted, and shall Lorenz the furrier give 100 fl. and come in again; Hieronymus Hertlein 10 fl. and shall come in; Hans Oswald, locksmith, 10 fl. and come in again; Ehrenfried Kumpf, 400 fl, shall remain outside; Georg Hermann, shoemaker, shall remain outside; Christian, the beck, 300 fl., shall remain outside. On this day Andreas Apfelbach's wife has her arm cut off because of theft. Tuesday before Jacobi July 23 Hans Hörlein of Oßheim was beheaded for theft. On St. Anne's Day July 26 the fingers of 4 of them were cut off, namely Peter Dörer of Gütelhausen, Simon Muser, Hans Reuter, Barthel Schmid, all 3 from Ohrenbach, because of the peasant war. Anno 1527 on the Sunday before Laurentii Aug. 4 a Jew was baptized here in Rothenburg in the parish church, with the name Esaias, and Georg Marschall von Pappenheim, Commenthur im Deutschen Haus, Caspar von Stein, Commenthur zu St. Johann allhie, were the godparents, and was called Georg Caspar.

2. Here we have deleted "off" because it is too much.

[158]{.underline} Erl. 65.13 f. Cap. 10: On the peasant revolt. W. XVI, 196-199. 159

For the resolution, each citizen had to give 7 guilders, rich or poor, or he would be expelled from the city. Many honest citizens also left the town themselves.

The first part of the book is an account of the peasants' wars and their highly unfortunate outcome for the peasants, in which he also recalls Luther's and Melanchthon's zealous efforts to control this evil.

This document is found in the Eisleben Collection, vol. I, p. 277; in the Altenburger, vol. Ill, p. 303 ' and in the Leipziger, vol. XIX, p. 302.

In this twenty-fifth year, a new fire has been lit and a great noise has arisen, which the devil has aroused against the teachings of the Lord, namely, the peasants' revolt. For in Alsace and Swabia, also in Franconia and Thuringia, the peasants rose up, stormed the monasteries, burned and destroyed the castles and residences of many noblemen, wanted to withdraw obedience from princes, counts and other authorities, and even pretended to abolish them and put them to death. And especially in Thuringia was such a riot and game beginner and Rädleinsführer Thomas Münzer, pastor of Allstädt, who camped with the peasants to Frankenhausen.

Against this murderous spirit, Doctor Martin Luther wrote earnestly, and warned the city of Mulhouse against the Muenzer, and also wrote to other estates to beware of outrages and riots. In the same way, Philippus Melanchthon had several splendid writings printed to extinguish this fire. But God, as a founder and protector of the sovereignty, soon controlled this murderous spirit. For on the Rhine River, many thousands of the rebellious peasants were slain by Duke Anthoni of Lorraine at Alsace-Zabern; but the Swabian peasants were put down by the Swabian League. Thus, Prince John, Duke George of Saxony, Landgrave Philip of Hesse, and Duke Henry of Brunswick also defeated the rebellious peasants at Frankenhausen, and had Thomas Muenzer captured and beheaded in front of Mulhouse, along with one of his companions, called Pfeiffer.

On Easter Day April 16, when Luther had preached in Wittenberg early in the morning, he left after noon for Mansfeld and visited Eisleben, Stollberg, Nordhausen, Erfurt, Weimar, Orlamünde, Kahla and Jena, there to control the uprising with sermons and exhortations;

But in his absence Duke Frederick, Elector, departed with death to Lochau, Wednesday after Jubilate May 10 buried at Wittenberg, therefore M. Luther hurriedly arrived again the Saturday after Misericordias Domini May 6 at Wittenberg, and preached the Sunday Jubilate there.

793. D. Martin Luther's Preface to the Scripture: "Terrible History and Judgment of God on Thomas Muenzer."

See No. 776.

To all dear Germans Martinus Luther.

Grace and peace! This manifest judgment of the eternal God, and terrible history, which he has let pass over and against the doctrine and scripture and mobs of Thomas Muenzer, the murderous and bloodthirsty prophet, I have let go forth to warn, to frighten, to admonish all those who are now engaged in sedition and discord, and for the comfort and strength of all those who see and have to suffer such misery, so that they may understand and feel how God condemns the spirits of the mob and the seditionists, and is willing to punish them with wrath.

For here you see how this murderous spirit boasts that God speaks and works through him, and is his divine will, and does as if everything had been won with him; and before he looks around, he lies in the dirt with several thousand. But if God had spoken through him, this would not have happened. For God does not lie, but holds fast to His word Deut. 23:19, Heb. 6:18. But now Thomas Muenzer is missing, it is on the day that he spoke and drove under God's name through the devil.

(3) But that it may be seen the more clearly how he has become a liar by the judgment of God, I will let some of his letters go beforehand, wherein he thus defies God and blasphemes His name, so that it must be counted as God could no longer tolerate it. May the grace of God be with us, amen.

The first part of the book is the first part of the book.

This writing is found in the Wittenberg edition (1881), vol.II, p.473d; in the Jena edition (1686), vol.III, p.131 b; in the Altenburg, vol. Ill, p. 126 and in the

160 Section 4: Writings on the Peasants' Revolt. No. 794. W. xvi, 199-201. 161

Leipziger, vol. XIX, p. 293. Von der Hardt, nntogr. I^ntti., tom. I, p. 210, gives the following title: "Die Historia Thomä Müntzers, des Anfängers der Thüringischen Aufruhr, sehr nützlich zu lesen"; this title is also in the old collective editions. We give the text after the Wittenberg.

After Martin Luther had preached for several years and taught the gospel purely and clearly, the devil sowed his seed and raised up many false and harmful preachers, which again blinded and suppressed the gospel and caused much bloodshed. For Christ has given the devil the title, and has thus contrafited him, that he has been a slayer from the beginning, and until the end of the world he commits murder John 8:44.

2 Therefore he possessed one, whose name was Thomas Muenzer, who was well learned in the holy Scriptures, but did not stay on track with the holy Scriptures, but the devil deceived him and drove him away from the Scriptures, so that he began no longer to preach the Gospel and how the people should become devout, but from a false understanding of the holy Scriptures he invented false and seditious doctrine, that all authority should be put to death, and that henceforth all goods should be common, that there should no longer be a prince or a king.

This he drove into the foolish mob very violently, reviled and scolded the princes, how they oppressed the poor man, weighed him down, scolded and scraped him, so that they might maintain their useless splendor and expense. Item, they pelted the poor man with harm, when Christian love demands that no one set himself above the other, that everyone be free, and be the community of all goods.

4 He also made a pretense of such devilish teachings, pretending that he had revelation from heaven, and did not teach otherwise, nor did he offer anything, because God had told him so. It is not to be measured how hard the devil possessed man, that he was allowed to boast of heavenly revelation, and to attract God's name so brazenly with lies. Yes, it will also not be believable among the descendants that a man could fall into such presumption, that he may boast of such great things, where there is not 2) to it.

(5) But there were more such things before. For there was one called Manes, who pretended to be the true Christ and Son of God, and made disciples of him, and

1. Thus the Jena; Wittenberg: den.
2. Wittenberg and Jena: not.

He had many people attached to him, whom the devil thus drove into error, that he might destroy them of body and soul.

This is what has happened now, and the devil has used such cunning, which cannot be understood by reason and cannot be believed by inexperienced people. But one has driven so with this Thomae that one has recognized him well. I will also recite the histories most diligently and tell how he behaved.

7 There is a place called Allstädt in Thuringia on the Harz Mountains near Saxony, which belongs to the Elector of Saxony, and Thomas went there. For although he boasted that he had the Holy Spirit, and was not afraid, and had a divine command to preach in all the world, he nevertheless sought a nest there, so that he would be safe under the protection of the pious prince, Duke Frederick, the Elector of Saxony, under whom the priests, who preached against old inept customs, were safer than otherwise.

8th Now that he was in residence at Allstädt, he first preached that he had made a great rumor against the pope and Luther alike, how the papal and Lutheran doctrine was incompetent. The pope had bound the consciences too hard with unreasonable burdens and ceremonies, but Luther made the consciences free from papal burdens, but let them remain in carnal freedom, did not lead them further in spirit and to God. With such chatter he opened the mouths of the simple-minded rabble, and they ran to hear something new, as Homerus says that the new song is the best for the rabble.

(9) What the pope and Luther teach is too long to recount here. But what Muenzer taught, and how he fell from one error into another, is useful to know and to remember, so that we may take an example from such history, and watch, and pray to God to protect us, so that we do not fall into error, and become blinded, so that we get out of the Christian way altogether. For as when a man travels overland, if he misses the way once, it often happens that the further he gets from the right way, so it is also in these matters: as soon as one misses the truth once, and one has allowed oneself to be deceived by the devil, one goes astray the longer the further, and the devil leads the wretched people by the nose, as one leads a buffalo.

10 Now let us recently summarize what Thomas preached. He taught: it is true that piety is not in papal orders, therefore it should be left alone. And he taught that one must come to right and Christian piety. Initially, one had to refrain from public

162 Cap. 10: On the peasant revolt. W. xvi, 201-203. 163

The body should be chastised and tortured with fasting and bad clothing. Thereby one would have to mortify and torture the body with fasting, with bad clothing, speaking little, seeing sourly, not cutting the beard. He calls such childish discipline the death of the flesh and the cross, which is written in the Gospel. All his sermons were based on this.

(11) Further, when one had thus adorned himself and colored himself, he taught that one should go to secret places and often think of God, what he is, and whether he also takes care of us, then the heart would find that it doubts it, does not know whether God greatly inquires after us, also whether it is true that Christ suffered for our sake and redeemed us, because we are still in such great need and misery; it would also want to know whether our faith or that of the Turks is right. Until now, such a sermon would have been sufferable, but he has taught great blasphemy.

(12) Then one should demand a sign from God, so that God will testify how He cares for us and that our faith is right and true. If God does not give such signs soon, one should not desist, but continue to boldly demand them with great earnestness, to be angry with God, to curse him, and to reproach him for his righteousness, that if it is written of him that he wants to make everyone blessed 1 Tim. 2:4 and to teach the truth, and to give why one asks him, he is doing wrong if he does not show a sign to such a heart that desires from him true knowledge of God.

(13) In such wrath, says Thomas, God would be very pleased. For from this he would feel how much they desired him, and would act like a father, and give signs, and quench this thirst of souls, because it is written of him that he will water the thirsty Is. 55,1. Revelation 21, 6. and says that God would then come and speak verbally with them, as with Abraham, Jacob and others.

14 Yes, he says publicly, which is frightening to hear, that he wanted to shit on God if he did not talk to him, as he did with Abraham and other patriarchs. This he called the certain way to heaven, and drew on the fable much scripture falsified, cried and scolded horribly. He called those who spoke against it Pharisees, who did not know God rightly and truly, but looked into the Scriptures like blind men, and yet did not find God there.

15. all this pleased the people well, that

1. Wittenberger: "not alone". The Jenaer has erased "alone".

they should talk with God, see signs. For human nature is inquisitive and desires to know great and secret things. It would also do the rude people good to think that they were more holy and learned than all the students.

16 But it is useful to say what signs Thomas dealt with. He says that God reveals His will through dreams, and bases the whole construction on dreams. Whoever had dreamed something of God, considered himself pious, or whoever had a dream that could be interpreted as a story, considered them Christians and prophets, praised them in open sermons, so that he would draw them to himself, and with such praise also ignited them to defend him more fiercely.

17 Thus he made him a coincidence with the mad mob, and for the sake of it he also changed the church ceremonies, singing, clothing and the like. For such novelty was well loved by the frivolous rabble.

18 Since he thought that he had enough reputation and that the common man would follow him, he broke out further and planned to make a noise under the pretense of the Gospel, so that he would overthrow the rulers and he would sit in the nest, become powerful and rich; he started in Allstädt and made a register, wrote down all those who joined him and committed themselves to punish the unchristian princes and to establish Christian rule. For he pretended that God had commanded him to change the secular regime.

19 Until now he had not yet spoken publicly against the authorities, but only the dream that we have told, how the people should become devout and know God, was driven into the people and preached against Luther and the pope at the same time.

20 Because he did not teach rebellion, Duke Frederick, Elector of Saxony, tolerated him and did not chase him away. Luther also wrote to Duke Frederick that he should not be chased away.

21 But when he began, thinking he had help enough to make a noise, he began, and taught sedition, that one should not be obedient to worldly authority, and should cast them out of the regiment; to such (he said) God had chosen him, by whom the whole world would be helped.

22 Thus Thomas taught two errors in sum. One of spiritual things, that one should demand signs from God, not take comfort in the Scriptures, even that dreams were a sure sign that one had received the Holy Spirit. The other error has been of worldly rule, that one should not follow the same

164 Section 4: Writings on the Peasants' Revolt. No. 794, W. xvi, 203-206. 165

The Scriptures very earnestly command such obedience.

Then Duke Frederick expelled him from the country. Thomas then forgot his great spirit, and made off and hid himself for half a year. After that he emerged. For the devil did not let him rest, and went to Nuremberg. But God took special care of that city so that Thomas would not be imprisoned there. For if Thomas had succeeded there, it is to be feared that a much more terrible noise would have arisen than in Thuringia.

The Nuremberg council chased him out of the city. Then he turned around and went back to Thuringia to Mulhouse. While he had been in Allstädt, he had attracted a number of naughty boys from Mühlhausen, and they made room for him in the city and made him a customer, so that the congregation accepted him as a preacher.

But the council opposed this. But in order to continue his enterprise, he, Thomas, encouraged the mob to dismiss the council as unchristian and to elect a new Christian council that would allow him to preach. This happened, and the honorable people were deposed from the council, and some were even driven out of the city.

This was the beginning of the new Christian regime. After that, they expelled the monks, took the monasteries and monastery estates; there the Knights of St. John had a farm, and great rent, the same farm took Thomas.

27 And that he might be in all the games, he also went along to counsel, and pretended: To speak rightly must be done by revelation from God and by the Bible. So what pleased him was judged, and it was considered to be especially God's command.

28 He also taught that all GMr should be common, as it is written in Actis Apostolorum Cap. 4, 32 that they have the goods together. With this, he made the rabble so unwilling that they no longer wanted to work, but where a grain or cloth was needed, he went to a rich man, where he wanted, he demanded it out of Christian right, because Christ wanted one to share with the poor Matth. 19, 21. Where a rich man did not willingly give what was demanded, it was taken from him by force. This happened to many, including those who lived with Thomas in the court of St. John. Thomas was driven by such courage, and he repeated it every day, threatening all the princes in the neighborhood that he would humiliate them.

He did this for almost a year, until he was in the

1525. year, when the peasantry in Swabia and Franconia aroused, because Thomas was not so bold that he would have started a racket, although he said, God had commanded him, until he hoped, he would have a back at the foreign peasantry. For in Franconia more than 40,000 men lay in the field in three heaps, had chased away the nobles, burned and plundered almost all castles.

Then Thomas thought he wanted to meet the hour, the princes would be frightened, the nobility would be chased away, the peasants would keep the field, and he also wanted to be in the game and start his reformation; and he let himself be heard in sermons, the time would come, he wanted to go to the field, he poured rifles in the Barfüßer choir, the peasants also ran to Mühlhausen in droves, they all wanted to become rich.

He had a preacher with him, whose name was Pfeiffer, a monk who had run away, very good at games, wicked and wanton, who wanted to make the first attack, and pretended that he had had a vision from which he realized that God was asking him to continue. He had a dream that he had been in a stable and had seen many mice, all of which he had chased away; thus, he thought, God had indicated to him that he should go out and chase away all nobility.

32 And since Thomas, out of fear, did not want to go, he became very angry with Thoma and threatened him fiercely, wanting to expel him if he did not let him go and scare off the people. For Thomas did not want to attack, because he would be strong enough and would not come out of the city, because the peasants had stirred up all over the neighborhood. Thereupon he wrote to the mountain people of Mansfeld 1) a very diabolical letter that they should strike at the princes as at the anvil Nimrod pinkepank; 2) he also hoped that the Frankish peasants would move closer against Thuringia.

33 Pfeiffer went out into the ice field, plundered castles and churches, chased away and caught the nobles, came home, brought much robbery. The common rabble became angry because he had succeeded. The peasants of Frankenhausen, not far from Mulhouse, were aroused. They also invaded the counties of Mansfeld and Stollberg, broke and looted the castles.

34 Then Thomas went out. For he thought that the whole land of the princes had fallen away, and he went to Frankenhausen with three hundred boys.

1. No. 779 in this volume. '

L), In the old editions: "Bmck Banck".

166 Cap. 10: On the peasant revolt. W. xvi, 206-209. 167

of Mulhouse, and the rabble was dispersed in all the cities. And although the Saxon princes prepared themselves to defend the peasants, and the Landgrave of Hesse and the Dukes of Brunswick were on their way to quiet the noise, they would have missed the game if the peasants had not soon been frightened into defaulting and not leaving to take the cities.

35 But the peasants were terrified because the county of Mansfeld had revolted, and therefore all the counties that bordered it, and Albrecht set out with sixty horses and stabbed two hundred; and the peasants were frightened and did not go away, but all ran to Frankenhausen to wait until the mob grew larger, and there they moved until the princes also came together.

So the princes, Duke John of Saxony, Duke George of Saxony, Landgrave Philip of Hesse and Duke Henry of Brunswick marched against the peasants with fifteen hundred horses and not many foot soldiers. The peasants had built their fortress on a mountain near Frankenhausen, so that it was not easy to get to them with the soldiers; however, they did not have much artillery and armor, and were completely clumsy and unarmed.

37 The princes saw this, and took pity on the foolish, wretched people, and took action to admonish them, and sent to them to depart, and delivered up the captains and beginners of the noise. The poor people were frightened, and would have been well advised; but the devil willed his courage through Thomae, who drove Thomae to admonish them to stay and resist. Therefore he stood up and spoke thus:

(38) Dear brothers, you see that the tyrants, our enemies, are there, and they dare to strangle us, and yet they are so fearful that they may not attack us, and they demand that you leave, that you hand over the beginners of this matter. Now, dear brethren, you know that I have begun such a thing by God's command, and not by my own presumption or boldness. For I have never been a warrior my day. But since God has verbally commanded me to go out, I am obliged, and all of you, to stay there and wait for the end.

39. God commanded Abraham to sacrifice his son; now Abraham did not know how to do it, yet he followed God and went on, wanting to sacrifice and kill the pious child. Then God saved Isaac and kept him alive.

So also we, having command from God, shall expect the end, and let God take care of us.

(40) But I have no doubt that it will be well, and we will see God's help this day, and all our enemies will be destroyed. For God often says in the Scriptures that He wants to help the poor and the pious, and to exterminate the wicked Ps. 37:38-40. Now we are ever the poor and those who desire to receive God's word. Therefore, we should not doubt, there will be happiness on our side.

41 But what are the princes? They are nothing but tyrants, they oppress the people, they waste our blood and sweat with courting, with useless pomp, with harlots and knaves. God commanded in the fifth book of Moses Cap. 17:16: The king shall not have many horses with him and shall not lead a great pomp, nor shall a king have the law book in his hands daily.

42 But what do our princes do? They do not take care of the government, do not hear the poor people, do not administer justice, do not keep the streets clean, do not prevent murder and robbery, do not punish outrages and wantonness, do not defend widows and orphans, do not help the poor to justice, do not ensure that the youth is properly educated in good manners, do not promote worship, They do not promote divine service, although God has instituted sovereignty for the sake of such causes, but only spoil the poor more and more with new complaints, do not use their power to keep the peace, but for their own defiance, so that one might be strong enough for his neighbor, spoil the country and the people with unnecessary wars, rob, burn, and murder. These are the princely virtues, so that they now deal with them. You should not think that God will suffer such things any longer. For as He destroyed the Canaanites, so will He destroy these princes Ex. 33:2, 34:11.

And even though this is to be suffered, God cannot suffer that they want to defend the false worship of the priests and monks. Who does not know what abominable idolatry happens with the buying and selling in the mass! As Christ expelled the merchants from the temple Matth. 21, 12, so he will destroy these priests and what is attached to them. And as God vowed to Phinehas that he would punish fornication with Casbi Deut. 25:7, 8 ff, so God will give us luck to punish the fornicators.

44 Therefore be of good cheer, and do the service of God, and destroy this unprofitable rulership. For what good would it do if we made peace with them? For they still want to continue, not to set us free.

168 Section 4: Writings on the Peasants' Revolt. No. 794. w. xvi. 209-211. ßg

drive us to idolatry. Now we are guilty of dying rather than consenting to their idolatry. It would ever be better for us to become martyrs than to suffer the gospel to be taken away from us and to be forced into the abuses of the priests.

I know for certain that God will help us and give us victory. For He has verbally promised me this and commanded me to reform all the estates. It is no wonder that God gives victory to a few and unarmed people against many thousands. For Gideon with a few men Judges 7:23 ff, Jonathan with his few boys defeated many thousands 1 Sam 14:14, David with no armor killed the great Goliath 1 Sam 17:49.

46 Therefore I have no doubt that such a thing will happen now, that we, though unarmed, will be defeated; heaven and earth must change before we are abandoned, as the nature of the sea changed, so that help came to the Israelites when Pharaoh pursued them Ex. 14:16. Let not the weak flesh be afraid, and attack the enemy boldly, fear not the cannon. For ye shall see that I will take in my sleeve all the cannon stones which they shoot against us. Yes, you see that God is on our side. For He is giving us a sign now. Do you not see the rainbow in the sky? It means that God wants to help us, who carry the rainbow in our banner, and He threatens the murderous princes with judgment and punishment. Therefore, be undaunted, and take comfort in divine help, and stand in defense; God does not want you to make peace with the godless princes.

47 When Thomas had finished speaking, the majority were terrified and would have liked to have been there, and they saw that the water wanted to go over the baskets. But there was no order and regiment, that one would have held council, what one should do. There were also some boys who had a mind to fight and to do them harm, and because they had the same mind, they fell for Thomas, and not only were they enraged by Thomas's speech, but they were moved by the rainbow that appeared while Thomas was speaking. For since they carried a rainbow in their ensign, they thought that God had given them a sign of victory. Also the heap was quite large, and was probably because they thought they were strong enough for the princes. For the peasants numbered about eight thousand, and so some of the boys shouted that they should stand in defense, and began to sing the song: Veni Sancte Spiritus Come, Holy Spirit.

So the princes received no answer to their appeal. Thomas also had a young nobleman, a certain son of an old man, sent with others to the camp to recruit, stabbed, against all the world's ways of war. This angered the princes and the nobility so much that they got angry with the peasants. And the landgrave of Hefsen, who was the youngest among the princes there, rode around the stuff, and exhorted them to save the common peace, and spoke thus:

Dear friends, you see the poor people before you, against whom you have been led to defend their disobedience and iniquity. Now the princes have taken pity on their misery, and we have dealt with them, that they depart, surrender, and deliver up the captains. To such they give no answer, and prepare to strike: so the great necessity demands that we defend ourselves. Therefore I urge you to attack them chivalrously and to defend the faithless villains and murderers.

50 The devil has blinded the people so much that they do not want to give them advice or help. For even though they complain greatly about the rulers, there is no cause on earth sufficient to stir up rebellion and do violence against the rulers. For it is a very serious commandment of God to honor and fear the rulers, for which God has thus kept that sedition has never gone unpunished. For Paul says Rom. 13, 2., "He who resists authority is punished." For authority is ordered by God. Therefore God keeps it so that no creature can tear it apart. As it is God's order that day and night shall be, and no man may tear the sun from heaven and take away day and night: so neither the devil nor the devil's apostle, the peasants of Munch, will have any happiness against ordered authority.

(51) I do not say this to make myself look like a prince and to make the peasants' case bad, but it is the whole truth. I know well that we are often criminal, because we are human beings, and often do wrong; nevertheless, one should not make a fuss about it. It is God's command to honor rulership, but then one should honor it especially when it is in greatest need of honor. Now, the highest need for honor is when it is disgraced, perhaps even when it has been disgraced; so the subjects should help to bear the disgrace of the authorities, bring it to honor and cover it, as Shem covered Noah Gen. 9:23, so that they may remain and live with one another in peace and unity.

170 Cap. 10: On the peasant revolt. W. xvi,211-214. 171

(52) But what do these unfaithful evildoers do? They do not cover up our faults, but make them more reprehensible, yes, they also lie a lot. For it has ever been fabricated and lied that we do not keep the common peace of the land, that we do not order the courts, that we do not ward off murder and robbery in the countries. For we are bound according to our ability to maintain peaceful rule. Now the burden that the subjects bear in money or interest is ever small compared to the care and effort that we bear.

(53) But everyone considers his own troubles the greatest; what other people suffer, no one wants to measure. The peasants give little interest, therefore they sit securely, may feed wife and child, may educate children to discipline and honor. To maintain such security, their interest is invested; tell me, who benefits most from it? The subjects; therefore their complaints are null and void. But it is true that not everything can be sufficiently organized in the regiment. For this is the common misfortune of the world. The grain in the field does not grow every year. That is why God demands that we honor the rulers. For if the ruler were not lacking, his honor would not be in danger; but because it is in danger, God wants to protect it and has commanded that it be honored.

They complain that they are not allowed to hear the gospel, but they should not make a fuss about it. For as Christ forbade Petro to fight, so let every man answer for himself what he believes. If the authorities want to kill him, he shall suffer it, and shall not take up the sword and provoke other people to save him by force. Christ passed a terrible sentence on Petro, when he wanted to fence, that he was guilty of death: "He who takes the sword shall perish with the sword," says Christ Matth. 26, 52], and let himself be hanged on the cross. So rebellion is against the commandment and example of Christ.

55 Furthermore, it is evident that this coiner and his followers do not teach the gospel, but murder and robbery; no one blasphemes the gospel more than these boys, who under the pretense of the holy name do all that they can. This is their gospel, to take from the rich what is theirs, to disgrace other people's wives and children, to take from the rulers so that no one can defend them. God does not let such great dishonor of the holy name of the gospel go unscented. For He speaks in the other commandment that he who abuses God's name shall not go unpunished Exodus 20:7.

Because the peasants are so wicked, blaspheme God, revile their rulers, and have no just cause for rebellion, you should confidently attack them as murderers, and help save the common peace, help pious, honorable people, protect your wife and child against these murderers; in this you do God a great favor. And even though we are strong enough to judge the wretched people (in a human way), I would not attack them if I did not know that I was doing the right thing. For God has given us the sword not to commit murder, but to prevent murder. But if I know that I am doing right, I will help to punish them, and I have no doubt that God will help us to win. For he says: "Whoever resists the authorities will be punished" Rom. 13, 2.

When the landgrave had finished speaking, the peasants were approached and shot. The poor people, however, stood there and sang: "Now we pray to the Holy Spirit", as if they were insane, neither defending themselves nor fleeing, many also consoled themselves with the great promise of Thomas that God would show help from heaven, because Thomas had said that he would take all the shots in his arms.

58 When they broke into the wagon castle and began to stab them, the wretched people turned to flee; the larger group toward the village of Frankenhausen, some also on the other side of the mountain, and there was no resistance from the peasants, because a small group, which had gathered in the valley of the mountain, defended itself against a few horsemen. For even the rice stuff, seeing that there was no ride and no resistance, did not keep order, and so had scattered from each other. In that place they wounded some, and cut down two or three horsemen. Then the soldiers were more enraged and surprised not only this group, but also what they might encounter in flight, leaving five thousand men dead.

59. After the battle, they moved into the village, 1) took it, and caught three hundred men, who were beheaded there. But Thomas had escaped to the village of Frankenhausen, to a house near the gate. Now he might have escaped in the meantime, or he might have hidden himself very well, if God had not particularly wanted him to be caught; no one particularly resented him, and no one was looking for him.

60 But a nobleman from Lüneburg had moved into the same house by the gate, whose

1. The "spot" will mean Frankenhaufen.

172 Section 4: Writings on the Peasants' Revolt. No. 794**, W. xvi, 214-217.** 173

The servant goes up to the floor of the house, wants to see what they have for lodging, so he finds one lying in bed, as if he were sick, speaks to him, and asks who he is, whether he is also a rebel? Now Thomas had lain down in bed as if he were weak, thought he wanted to hide himself and escape, and Thomas answered the Reuter that he was a sick man, lying there and had febres, and was very weak, he had never come to the riot.

61 The Reuter found a bag lying by the bed, took it, and thought he might get some booty, but he found letters in it that Count Albrecht of Mansfeld had written to Thomä to warn him to desist from his will to be brave. Then the Reuter asks: Where do the letters come from? Was he Thomas? Thomas was frightened, and at first he denied that he was the man, but at last he confessed, since the magistrate was threatening him. So the magistrate took him prisoner. The princes were informed of this. Then Duke George and the landgrave sent to Thomae.

62 When he came before the princes, they asked him what he had accused the poor people of, that he had thus deceived them. He answered defiantly that he had done right, that he had intended to punish the princes because they were against the gospel.

63 The landgrave, however, sat down with him and proved to him from the Scriptures that one should honor authority, that God had forbidden rebellion, that it was especially not due to Christians to take revenge, even if they were wronged; from this the wretched coiner knew nothing to speak.

It also happened that they screwed his thumbsticks tighter, and he cried out. Duke George said, "Thomas, this hurts you, but it hurt the poor people today that they were stabbed, whom you had brought into such misery. Thomas answered laughing like a man possessed: "They wouldn't have it any other way. From such sacrilegious words, everyone could sense that the devil had made man completely nonsensical, that he would have no mercy at all on the misery of the slain people.

65 He was then led to Heldrungen in Thurm and examined there. But it was because of this that he was sent to Heldrungen: for he had written Count Ernsten von Mansfeld a letter to Heldrungen, in which these words were written: I am going away. But so that Thomas would be inside of his sacrilege, he was tied to a wagon and drove there.

After some days Thomas was badly martyred at Heldrung in the question in which he confessed that he had formerly been a student at Halle.

and began at that time to make a union to reform Christendom. After that, he started such a covenant at Allstädt, and finally at Mulhouse; he hoped that, since the peasants in Swabia had revolted, he would have room to make a noise. He also went to Swabia to find out their intentions. But he said that he didn't like their nobility and that they didn't want to hear him. He also showed the names of his confederates in Allstädt and Mühlhausen.

67 Furthermore, he was not asked about his revelationibus or what had moved him to make such noise. It is also unwise, since he has boasted of divine revelation, that one has not asked whether he has invented such things, or whether the devil has seduced him with visions; such would be useful to know.

68 After some days the princes went before Mulhouse, which surrendered to them. There the princes beheaded a bunch of rebels, including Pfeiffer; Thomam was also led into the camp and beheaded there. However, he was very pusillanimous in this last emergency, and so lost with himself that he could not pray the faith alone, but Duke Henry of Brunswick prayed it to him; he also publicly confessed that he had done wrong, and yet in the ring he admonished the princes that they should not be so hard on the poor people, so they should not wait for such a ride, and said that they should read libros Regum. After such a speech, he was beheaded and his head was put on a spike in the field as a memorial.

(69) This end of Thomas Muenzer's is to be well considered, so that everyone may learn that one should not believe those who boast of divine revelation, if they intend something against the Scriptures. For God leaves nothing unspotted, as it is written in the other commandment: Non habebit Deus insontem etc.

70 We should also learn how severely God punishes disobedience and rebellion against authority. For God has commanded to honor and be obedient to the authorities. Therefore, whoever acts contrary to it, God will not let him go unpunished, as Paul says Rom. 13:2: "He who resists authority will be punished."

Thus, in other places this year, as in Thuringia, rebellion was punished, and the authorities were miraculously preserved by God against the great power of the rebels. Such examples, as a special history of God, should remain in the memory of the descendants and be written out with great diligence.

[174 Cap. 10: On the peasant revolt. W. xvi, 217-219. 175]{.underline}

Section Five of Chapter Ten.

About the blessed death of Prince Frederick the Wise during the Peasants' Revolt, and about his burial.

795 U. Georg Spalatin's consolation to the Elector Frederick of Saxony at his end. May 5, 1525.

This writing is found in the Wittenberg edition (1569), vol. IX, p. 217; in the Jena edition (1585), vol. II, p. 5116; in the Altenburg edition, vol. II, p. 887; and in the Leipzig edition, vol. XXII, p. 496.

1. grace and peace beforehand, most gracious lord, e. churfl. G. do not allow anything on earth to challenge them, but only hold fast to Christ, and remember His comforting word, grasping it and holding it in a strong faith, trust and hope, as especially Christ says Matth. 9, 12. 13.: "The strong have no need of a physician, but the sick; I have come to call sinners to repentance, and not the pious."

2 He also so kindly draws them to Him, Matthew II:28, saying, "Come unto Me, all ye that labor and are heavy laden, and I will refresh you."

Now one comes to Christ by faith alone, if we believe that God is gracious to us, that He means us faithfully and well, that He has forgiven all our sins, that Christ has been sufficient for all our sins, that we are God's children and heirs, whether in life or death. Thus Christ himself says John 6:35: "He that cometh to me shall never hunger, and he that believeth on me shall never thirst."

4 Such a person is not harmed by sin, death, hell or the devil, nor can he be condemned, but is eternally saved through faith and heartfelt trust in God's true word and unfathomable grace, goodness and mercy. Thus Christ himself says John 5:24: "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life."

It is very comforting that a Christian man passes through temporal death into eternal life. Yes, a Christian will not feel or taste death, as Christ Himself says John 8:51: "Verily, verily, I say unto you, if any man taste my

Word will keep," that is, abide by it, not doubting it, but firmly believing that through me and for my sake he has a gracious, kind, and merciful Father in heaven, "who will not see death forever."

This is the kind will of God the Father and God the Son, that such a person, who remains in faith and trust in God's grace and word, will be preserved and saved eternally, and that the world, sin, hell, death and the devil will not harm him any more than they did not harm Christ Himself. Thus Christ Himself says John 6:37-40: "All that My Father giveth Me shall come to Me, and whosoever cometh to Me I will not cast out: for I am come down from heaven, not to do My will, but His that sent Me. Now this is the will of the Father who sent me, that I should lose nothing of all that he has given me, but that I should raise it up at the last day. Now this is the will of him that sent me, that whosoever seeth the Son, and believeth on him, shall have eternal life; and I will raise him up at the last day."

7 This was also the command of Christ, our dear Lord and Savior, here on earth, to preserve eternally all those who believe in Him. He himself says John 3:16-18: "God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life. For God did not send His Son into the world to judge the world, but that the world through Him might be saved; he who believes in Him will not be judged."

(8) He who believes in Christ, that he has been saved through Him, has obtained by faith all things that the eternal Son of the eternal God Himself is, has, can and is able to do. Thus St. Paul says Rom. 8, 31-34: "What shall we say then? If God is for us, who can be against us? Who also did not spare His own Son, but gave Him for us all; how shall He not with Him give us all things? Who will accuse the elect of God? God is here who makes righteous. Who wants to condemn? Christ is here, who died, who is at the right hand of God, and represents us."

[176]{.underline} Section 5: The Death of Frederick the Wise. No.795f. W. xvi, 219-221. 177

(9) Therefore, just as Christ has victoriously overcome death, sin, the devil, and hell, so a Christian man should and will overcome all these things, and all these things will harm him as little as they harmed the Lord Christ. Thus Christ Himself says John 16:33: "These things have I spoken unto you, that in me ye might have peace. In the world you are afraid, but be of good cheer; I have overcome the world."

Whoever lives and dies in faith overcomes sin, death and the devil. Thus says St. John 1 John 5:4: "Our faith is the victory that overcame the world." And the victory Christ, our pious Beatificator, has purchased for us by His death. Thus says St. Paul 1 Cor. 15, 57. "Thanks be to God, who has given us the victory through our Lord Jesus Christ."

Yes, neither sin, death, hell nor the devil can take such a person away. Thus Christ himself says John 10:27-29: "My sheep hear my voice, and I know them, and they follow me, and I give them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. The Father who gave them to me is greater than all, and no one can snatch them out of my Father's hand."

Therefore a man can do nothing but commit his spirit into the almighty hand of God the Father, and say with Christ Luc. 23, 46: "Father, into your hands I commit my spirit," for in the hand of God no soul can ever be lost. For as Christ Himself says John 15:9: "As My Father loveth Me, even so do I love you"; and as Christ there goes on to say John 17:21-23: "I have given them the glory which Thou gavest Me, that they may be one, even as We are one: that I in them, and Thou in Me, may be perfect in One; and that the world may know that Thou hast sent Me, and hast loved them, even as Thou hast loved Me."

In short, it is impossible for a Christian to be lost who has such faith. Thus St. Paul says Rom. 5:8-11: "Therefore praise God for His love toward us, that while we were still sinners Christ died for us, so much more shall we be saved from wrath through Him, having been justified by His blood. For if we are reconciled to God through the death of His Son, while we were still enemies, much more shall we be saved through His life, if we are now reconciled; not only so, but we boast

also of God" (that is) that God is ours, and we are his, "through our Lord Jesus Christ, by whom we have now received the atonement." "Whether we live or die, we are the Lord's," as St. Paul writes Rom. 14:8. Therefore a man cannot do wrong, but with God's help surrender to God's will amicably and willingly, he departs from this false, wretched world and from sins through death to his Lord and Savior JESUS CHRIST into eternal life, from which neither sin, hell, death, nor the devil can or can prevent him for eternity; for us the Lamb of God, Christ, who took upon Himself all the sin of the whole world, is good enough for whom be thanksgiving and praise forever and ever.

Let us remain only in faith, which will preserve us forever, for God is the eternal truth, who will not lie to us, nor fail nor deceive us, all his ways are faithfulness and goodness, grace and mercy; let us speak only with David Ps. 31, 6: "Into your hands I commend my spirit, you have redeemed me, faithful God," Amen. Georgius Spalatinus.

796: Some questions to Luther and Melanchthon on how Prince Frederick should be buried, together with an expert opinion in the margin.

From Cyprian's Documents, vol. II, p. 326.

Interrogatoria.

To remember. To the following secular practices, which have been practiced in the case of the great lord's death, to make a Christian change, because our prince has taken his leave after Christian abandonment, that also the memorial night be ordered and carried out in God's order by his grace, and what is considered unchristian, or to annoyance, to do away with it.

First, the procession. placet**.**

The receipt of the ge

my people. placet**.**

The common mockery of the

bells. placet**.**

That some people carry the coffin, covered with delicacy. placet.

1. The words: "by his grace" will have to refer to Duke John, the brother of the Elector. The same will have asked these questions through Spalatin to Luther and Melanchthon as well as (in the next number) to Gabriel Zwilling, pastor in Torgau.

[178]{.underline} Cap. 10: On the peasant revolt. W. xvi, 221-224. 179

That the bier with the corpse, when it is carried through the cities and towns, be dewed, and the people come to meet it, placet.

Item, if the corpse to the non placet,.

The body is brought to the place where it is to lie, adiaphoron. that one catches vigils, lights burns, latina kunsauch in the evening a sermon thut, potest vesperi and the body the night un- latina funebegraben leaves. bris haberi

Item some poor people quam have

standing around the stretcher with lights, bit Philip

Item, that a bishop, or great

Prelate Measure hold. non placet.

Item that the priests and curtains of the altars are clothed in black, and good presence is given. non placet..

Item that the coats of arms to the

Candles, Bahr, altar 2c. be hung. placet

Following the high office, again two kinds of masses 2c., four kinds of offerings. non placet.

Item that mean offering money ge

be grasped. non placet.

Item, that in such sacrifices videtur hoc some stallions around the altars ge- seculo ridi- culum spe

ctaculum ;

Item that among the sacrificial sunt barganges also shield is sacrificed and the dara.

Spit broken. similiter ridi

Jtem, that one especially Ge- culum.

präng in the funeral drives that

one buries a sword with. ut ex more.

Item, donation of the poor people. placet.

Item, the main sermon under the

Office. placet.

Item, whether a measurement of the time . . should and would be ordered, whether communicants were present? canant hoOder ob die Mess sollte unterlassen ras. werden?

797 Gabriel Zwilling's Concerns about the Funeral of Frederick the Wise.

From Cyprian's Documents, vol. II, p. 328.

Because our most gracious Lord has fallen asleep in Christ, it is good that his body should be buried in Christ in a lowly, simple manner, without all ostentation, as the ancient fathers did.

I. That the common people, together with their servants, go to the grave is right and proper.

II. whether to ring the bells, too, does not hurt.

III. one may well cover a shroud over the coffin.

IV. Whether to ring the bells, through which city the body is carried, nothing is attached.

V. Vigil and light are to be left outside, especially the vigil; there is not much in the way of lights, whether one burns them or not. But that one preaches in the evening to remind the people of death and to ask that God give his spirit to their future lord and rule according to God's will is well done. And whether he remains unburied through the night, nothing is in it.

VI. poor people dress is good, whether they also stand with lights around the Bahr.

VII. neither bishop nor prelate shall hold mass; all masses shall be held, if one does not want to anger God, and God shall give His grace to our most gracious lord, Duke Hansen, to rule in the future.

VIII. Neither the priest nor the altar should be clothed in black. It is good to give something to the poor people.

IX. That coats of arms are hung on the candles and bahr is not a big deal. But they should not be hung on the altars.

X. On the morrow, do not hold a mass or sacrifice, but preach and bury it in the name of God.

XI. Give the offering money to poor people.

XII. Do not drag the stallions around the altar.

XIII Let all sacrifices stand in line, be it shield sacrifice or spit breaking.

XIV Give the sword to one who has none, if you ever want to give one away.

XV. Donation is good when you are still alive.

XVI The morning sermon before burying the body is good.

I think that if the corpse of our most gracious lord were carried to the grave in a bad way, the students would go ahead and sing some good songs, and some of the nobility would carry the corpse, and the other court servants along with the common people would follow the corpse, and thus greet him in the name of God that it would be best, and then, when the corpse was buried, preach an admonition or sermon to the people. As indicated above, to remember the death and to ask God with earnestness for a godly prince; as we already hope that he has given him to us.

[180]{.underline} Section 5: The Death of Frederick the Wise. No. 798**, W. xvi, 224-226.** 181

798 Georg Spalatin's personal report on how Prince Frederick was buried in Wittenberg on May 10 and 11, 1525, following advice from Luther and Melanchthon.

From Spalatin's manuscript printed in Kapp's Nachlese, vol. II, p. 667.

How my most gracious lord, Duke Frederick of Saxony 2c, blessed and laudable memory, funeral here at Wittenberg Wednesday and Thursday after Jubilate has been held, with D. Martini, Philipp Melanchthon's 2c. Council. 1525.

Wednesday after Jubilate.

In the year of Christ, the birth of our dear Lord and Savior, 1525, the introduction of my most gracious Lord, Duke Frederick of Saxony, Elector 2c, of blessed and praiseworthy memory, as follows, took place here in Wittenberg.

Early in the morning the body of my most gracious lord, laudable and blessed memory, bequeathed in a coffin, was carried and placed by eight noblemen to the Lochau 1) from his C. F. G. room into the castle chapel, and the office left there, and after the office ordered by the eight noblemen touched to the sedan chairs, and thus started to carry to Wittenberg.

From the castle to Lochau the cortege is accepted by the inhabitants with the procession, with the song: "Mit Fried und Freud ich fahr dahin" 2c. and "Aus tiefer Noth" 2c.

Likewise in Jessen with all the bells in the procession, and the procession, accepted by the priesthood and the common people, also with Christian chants, also to the Eylstern 2) and thus following brought to Wittenberg.

At II o'clock, Count Wolfgang von Warbey, Mr. Hans, Noble of Plavenitz, 3) and Mr. Hans von Minkwitz, both knights, rode from Wittenberg, together with several of the nobility, as much as was required of them, to accept the body of my most gracious lord, of blessed memory, as they did. Then, between 11 and 12 o'clock, the large bells were rung in the parish and in the monastery, and the people gathered in the parish church, together with the students.

However, the people of the collegiate church have gathered in front of the collegiate church, and one has seen the

1. Is now called Annaburg (Walch).
2. "Eylstern" will probably mean the magpie. Jessen is located on the black Elster.
3. This name is spelled differently: Planitz, Plaunitz, Plawnitz; here Plavenitz.

Collegiate Church, until the procession come to prevent the crowd, not unlocked.

When the students, university, council and the common people come in front of the collegiate church, the people of the collegiate church also went into the procession in their order.

And touched all have kept the order in going out, as in the introduction of my most gracious Lord, the Elector of Saxony 2c., of blessed memory.

As follows: First a cross was carried, then the disciples went, of which there were six and fifty. After that, the monks, then the body of my most gracious lord, the Elector of Saxony 2c., first bequeathed in a coffin, and covered with a black cloth, and with a white cross of linen, and five coats of arms on the coffin, and covered with a black velvet, and pinned coats of arms, eighth carried, all dressed in mourning coats and hats with black silk tails, as namely:

Count Wolf von Warbey. Mr. Hans, Noble of Plavenitz, Knight. Mr. Hans von Minkwitz, Knight. Kum Rabil. Christoph Gross. Friedrich Brandt. Georg von Hulda, and Matches Loser.

Next to the corpse twenty men walked, all dressed in black, with burning torches and hanging on them the high coat of arms of my most gracious lord.

After the corpse, before my gracious lord Duke Franciscus of Brunswick and Lüneburg, Hans von Döltzck, Marshal, Bernhard von Hirschfeld, Councillor of Beimelburg and Bastei went. Then my gracious lord, Duke Franciscus of Lüneburg 2c.

The following is the preceptor at Liechtenburg.

Secretarii 2c.

After that the court and landed gentry, soon after the university, of which some have been counted one hundred and eight and sixty pairs. Then the council, then the commoners. Then the women and virgins. Finally, the travelers after all the people.

Then, when the corpse was brought to the Elster Gate, the houseman at the castle started to count the number of deer, and all the bells in the collegiate and parish churches were rung, after which the procession started, as if touched.

With such a procession the corpse was brought to the collegiate church.

And when they came to the church, they put the body in the middle of the church.

Musmann, together with a number of Wepener, has ensured with good measure and order that no crowding results from it.

[182]{.underline} Cap. 10: On the peasant revolt. W. xvi, 226-229. 183

In the move-in Hai one poor people give each a penny, and this was done by master Lucas Cranach, painter, and Christianus, goldsmith 2c.

The proclamation of the entrance, burial and donation is done in the German lection in the morning in the monastery and in the parish church. As soon as the procession has begun, the monks and students are to sing in Latin before the first chant:

Si bona suscepimus.

After that: From deep distress 2c.

Following: Media Vita, Latin.

After that, the same song in German.

And when the body was brought into the collegiate church, and, as if touched, was placed in the middle of the church, the choir sang, "We all believe in One God." Then the hundred and eighteenth psalm: Confitemini Domino etc., in Latin. Following this, Magister Philipp Melanchthon made an almost good Latin speech in the church against the corpse of my most gracious Lord Blessed.

After this, Doctor Martin Luther preached a very Christian and comforting sermon, based on St. Paul's words in the first epistle to the Thessalonians in the fourth chapter, about those who have fallen asleep and died in God.

At the end of the sermon, they sang: "Now we pray to the Holy Spirit", and then Vespers and Compline were held. The body of my most gracious lord was left in the middle of the church with four burning lights and guarded by several people, but neither sung nor read. The grave was made on Wednesday evening and the following Thursday morning right under the high altar under the steps.

My gracious lord, Duke Franciscus of Lüneburg, stood over against the body on Wednesday and Thursday on the small Queremporkirche 1).

The twenty men in suffering clothes with the burning torches stood next to the Bahr under the office on Wednesday and Thursday, ten on each side.

Thursday after Jubilate.

In the early days, people in the monastery used to sing the masses and other tides in such a way that everything was over between six and seven o'clock.

At seven o'clock the bells rang in the monastery and in the parish church, and people gathered again in the collegiate church.

Then the hundred and seventh Psalm: Con-

1. In the old edition: "Qverporkirchen".

fitemmi Domino, sung slowly and well in Latin. And thereupon the versicle and collects and the Fried, Deus, a quo sancta desideria, read.

Doctor Martinus then preached another almost Christian, comforting sermon, and also referred to St. Paul's words to the Thessalonians. As on the previous day, there were many people present with saddened spirits.

Soon after the sermon, my gracious lord, Duke Franciscus of Lüneburg 2c., together with the council and the nobility, went from the Querempork Church to the corpse.

Then the eight persons touched before carried the corpse, as of the previous day.

In front of the corpse, twenty men each with the burning torches, two and two, walked with each other.

Soon after the corpse have followed:

First of all my gracious lord, Duke Franciscus of Lüneburg 2c., then the councilors and the Atzel 2c.

Under the funeral the choir sang, first: Si bona suscepimus, mala autem quare non sustineamus.

And because they buried my most gracious lord 2c., the twenty men with the burning torches divided themselves, so that on each side of them stood ten.

Then they sang: "Austiefer Noth" 2c., followed by: "Wir glauben alle an Einen GOtt" 2c.

And finally: "Praise be to God and give Him" 2c.

After that they left the church and went to the table.

The same Thursday afternoon after twelve o'clock the big bells were rung in the parish church for the donation, and there they gave the donation, three pennies to each person, and there were three and a half thousand people who took the donation.

The corpse was also brought on the moat to the castle or fishermen's gate in the city and collegiate church, and to a small being, praise God, demurely and finely approached.

799: Martin Luther's two sermons at the funeral of Elector Frederick of Saxony in Wittenberg.

See St. Louis edition, vol. XII, 2032-2099.

800 D. Martin Luther's letter of consolation to Elector John on the death of his brother, May 15, 1525.

See St. Louis edition, vol. X, 2050.

[184]{.underline} Section 1: The Imperial Diet at Augsburg, 2c. No. 801. W. xvi, 230-232. 185

The eleventh chapter.

From the imperial congresses held at Augsburg, Speier, Esslingen, Regensburg and again at Speier in the years 1525 to 1529.

First Section.

From the imperial diets held at Augsburg, Speier and Esslingen.

801. The Reichstag in Augsburg at the end of 1525/) in which the Nuremberg Diet was repeated, and at the same time a Reichstag in Speier was scheduled for the month of May 1526.

From Lünig's Imperial Archives, pari. gen. eont. I, x. 457.

By the Grace of God, we Ferdinand, Prince in Hispania, Archduke of Austria, Duke of Burgundy, of Steyer, of Carinthia and Carniola, Count of Tyrol 2c., Wilhelm, Count Palatine of the Rhine, and Duke of Upper and Lower Bavaria; Casimir, Margrave of Brandenburg, of Stettin, Pomerania, Duke of the Cassubians and Wends, Burgrave of Nuremberg and Prince of Rügen; Philip, Margrave of Baden and Hochberg, Count of Spanheim; Erich, Duke of Brunswick and Lüneburg: hereby publicly confess and declare against all men: As the Roman Emperor's Majesty, our most gracious Lord, due to the urgent complaints which daily occur in the Holy Empire, especially the disruption and division of our holy Christian faith and religion, the tyrannical Turk daily approaches the Christian kingdoms, lands and principalities, and invades them as hard as never happened before in the times of his and his ancestors, as is manly aware and before our eyes; which the immense need to resist, along with other deficiencies and infirmities in the Holy Empire, requires for peace,

1. Seckendorf reports IÜ8t. Ud. I, p. 42a, that the Diet had only begun in November 1525. But because only one ecclesiastical prince, the bishop of Trent, had appeared in person, the Diet had been adjourned to Speier on May 1, 1526. Also Seckendorf does not know anything about the date of our document, but only the year, 1525.

The Imperial Majesty has caused the law, good police, and the handling and execution thereof, to be described here in the highest terms, with the most gracious request to do nothing better than to appear at such an Imperial Assembly in his own Imperial person. Since, however, Her Imperial Majesty is prevented from attending at this time by the highest and most burdensome obligations, and is unable to do so without irreparable and unbearable harm, Her Imperial Majesty, for the promotion of the common good and the execution of necessary acts, has decreed that we, as Her Majesty's commissioners and rulers, shall attend this Imperial Diet with a stately, full-commentary order and instruction; Which order and commission we, as obedient Christian princes, in honor of the Almighty and our holy faith, and of the Roman imperial majesty, have not unreasonably accepted for the submissiveness, promotion of the common good, and maintenance of peace, justice, good police, and unification of the Christian statutes, and have sent ourselves to the action, according to and by virtue of our authority and imperial instruction, with a completely eager mind. However, the matters in the beginning proved to be so troublesome that we, together with the electors, princes and estates, cannot consider that at this present Imperial Diet and Assembly described here, since no elector, prince, and the lesser part of prelates, counts, lords and cities of the empire personally, even some of them do not speak for themselves, we do not have the right to vote, have been excused either for themselves or by their authorized embassy with conjugal causes, since otherwise in such public, important matters for final decision and actual execution, the contents of our instruction, could have been fruitfully executed and acted upon: Therefore, for these and other excellent reasons, we as governors and commissioners, after the said electors, princes, and also common imperial estates, have agreed to the following

186 Cap. 11. of the imperial diets 1525-1529. W. xvi, 232-234. 187

The following are the motions which have been moved by the Council, Union, Settlement and Resolution sent by the Holy See, in this and the following Articles, to extend this Imperial Diet; hereby extend and extend the same, in virtue and by virtue of the power and authority vested in the Roman Imperial Majesty, to be held on the first day of the month of May, in the Holy Roman Empire's city of Speier; So that the princes, princes and other estates of the empire, in view of the inevitable and highly important burdensome matters incumbent upon the holy empire, so that the German nation of this time has been more burdened than in human memory never, shall appear even in their own persons, the common useful imperial affairs, as mentioned above, in accordance with the Imperial Majesty's request, and bring them to actual execution, action and implementation, and especially that the Roman Imperial Majesty, the Holy Empire and our Christian faith may come to honor, acceptance and welfare, and also that the common man may come to peace and unity and prosper: We wish to report to and move the Roman Imperial Majesty, our most gracious Lord, with thorough discovery of all the burdens incumbent upon the Empire, in such a way that, from our foreknowledge that Her Imperial Majesty intends to leave Hispania for the Empire in the spring, we fully hope that Her Imperial Majesty will, as much as possible, attend the Imperial Diet in her own imperial person and promote Her Majesty's future.

1. And since there are many preachers who are subject to draw and divide the holy gospel and the word of God in various opinions: Let every authority, whether spiritual or secular, take diligent care and earnestly see to it that the holy gospel and the word of God be preached in their principalities, lands and territories in the meantime, according to the right true understanding and interpretation of the teachers accepted by the common Christian church, without sedition and trouble, for the preservation of God's praise, peace and unity; As was decided at the recent Imperial Diet in Nuremberg and is in the process of being passed, the preachers are to be notified of this and warned of it.

(2) To this end, all princes, rulers, and estates shall in the meantime keep themselves in their principalities, dominions, and territories with good armor, care, and custody, so that they, and each of them, may be able to prevent any outrage, rebellion, or disobedience on the part of their subjects against their sovereigns.

The people of the Holy Roman Empire may, in the beginning, without any further action or gathering of the disobedient, make and use a good resistance and opposition, and otherwise keep and show themselves evenly in other ways to the imperial and imperial peace, so that, as mentioned above, we hope to God and His omnipotence, all outrage, rebellion and disobedience will undoubtedly be prevented and will occur sufficiently.

3. And so that no one, be he of high or low rank, has to complain of the others' refusal of justice, likewise, between the present extended Imperial Diet, namely, until primam Maji, court and justice shall be held as before according to the order of the Holy Roman Empire, and no one shall be denied the same.

4. And for this reason it is further considered good and necessary, because in the recent riots and uprisings that have occurred in many places in the Holy Roman Empire, some subjects have revolted against their rulers and sovereigns and fallen away, and have thereby publicly forfeited great punishment, and in part may be considered infamous; and that some of them must be used as judges, speakers of judgements and witnesses, if law and court are to be held again, before high and lower courts, that then from all estates their subjects, who have been related to and part of the said rebellion, and have again been pardoned by sovereigns, and accepted as debtors, that they, irrespective of such their trial, be used in the courts as judges, judges and witnesses, and otherwise for all legal matters without objection, until further action, and after the decision of the intended extended Imperial Diet.
5. We have also, for the restoration, unification and unanimous settlement of our holy Christian faith, apart from which it is not well possible to raise a common peace in the holy empire and the German nation, thought it useful and necessary to maintain a common free universal council for the whole of Christendom, and have therefore undertaken to petition the Roman imperial majesty (with the most humble diligence), that Her Imperial Majesty, in view of the division and discord of our holy faith, so that this time the German nation is highly tainted and burdened, will graciously decree that a common free concilium be proclaimed and announced in the most conducive manner, whenever possible, in the appropriate places of the German nation. If this is obtained, we are undoubtedly hopeful that the Almighty will

188 Section 1: The Imperial Diet at Augsburg 2c. No. 801. W. xvi, 234-237... 189

We are to be granted his divine grace, for the constant unanimous understanding and recognition of his holy faith, from which a common peace, unity, its acceptance, welfare, the right execution of good police, and noble government in all of Christendom will surely result.

6 We therefore speak and promise to keep, to perform, to comply with and to live steadfastly, firmly, unbreakably and sincerely everything and anything that is written above, and which we as Imperial Commissioners, in virtue of our existing charter, understand. In witness whereof we, Ferdinand, Archduke of Austria 2c, Wilhelm, Duke of Bavaria, and Casimir, Margrave of Brandenburg, for ourselves, and in place of the said Lords, Philippsen, Margrave of Baden 2c, and Erichen, Duke of Brunswick, our Co-Commissarii, have affixed our seal of approval to this farewell.

7. And we, the Electors, Princes, Prelates, Counts and Lords, and also the Free and Imperial Cities of the Holy Roman Empire, embassies and holders of power, hereafter named, also publicly confess with this farewell that all and each of the above-written points and articles have been made with our good knowledge, will, counsel and discretion, We also grant, by virtue of this letter, to speak and promise in right, good, true faithfulness to keep and perform, as much as may concern or concern each of his sovereigns or friends by whom he is sent and governed, truly, steadily, firmly, sincerely, and to live up to them to the best of our ability, without danger.

8 And these are the following written messages of the Electors with names: The Archbishop of Mainz, Elector 2c., Marquard vom Stein 2c. The Archbishop of Cologne, Elector 2c., Herman, Gras zu Neuenar, Dietrich, Count zu Manderschied 2c. Of the Archbishop of Trier, Churfürst 2c., Ludwig Fürster, and Bernhard Düringer. Count Palatine Ludwig, Elector, Schenck Veltin, Lord of Erbach, and Jakob von Flenckenstein of Germersheim. Duke Hansen of Saxony, Churfürst 2c., Philipps von Feilitsch, and Hans Minkwitz. Margrave Joachims, Churfürst 2c., Christoph von Taubenheim. Ecclesiastical princes in person: Bernhard, Bishop of Trent. Message of the ecclesiastical princes: Daniel von Rebetz, Bishop of Bamberg. The Bishop of Würzburg, Bernhard von Tüngen and Niclaus Hanawer. The Bishop of Freisingen, Johann Jung, Doctor. Ditrichs von Cleen, German Master, Friedrich Sturmfeder, Commenthur zu Blumenthal. The message of the secular princes: On behalf of the House of Austria, Wilhelm Truch.

feß, Freiherr zu Walpurg; Pfalzgraf Friedrichen, Poley Probst, Doctor 2c. Wilhelm Pfalzgrafen 2c., Augustin Lösch zu Hilckershausen 2c. Ludwig Count Palatine 2c., Gregorii von Egloffstein zu Steinberg 2c. Duke Hans von Eleve 2c., Wilhelm, Baron von Rinnenberg, Meirich von Thun, and Johann von Tockheim, Doctor, called Frieß. Duke Erich of Brunswick, Hans von Berlipsen, and Doctor Conrad von Tellingshausen. Duke Heinrich of Brunswick, Ewald of Lambaden. Count Herrmann of Henneberg, his son, Count Berthold. Duke Hansen of Bavaria, Counts of Spanheim; Duke Ludwigs of Bavaria, Counts of Veldentz 2c., Margrave Philipsen of Baden 2c., Hieronymus Reusch 2c. Landgrave Philipsen of Hesse, Heinrich, Lord of Eisenberg 2c., and Balthasar of Wendelshausen, called Schrautenbach. Duke Georgen and Duke Barnim, brothers in Pomerania, Jakob Wobbesser 2c. The prelates' message: The provost of Berchtolsgaden, Hieronymus Baldung 2c. The Abbot of Werd, Peter Blaundhäufer. From the provost and chapter of Sultz, Schenck Veltin, Lord of Erbach. The free and imperial cities embassies: Cologne, Peter Bellingshäufer. According to, Leonhard Eck and Amold Weinmerßbed. Lübeck, Johann Retlinger. Frankfurt and Wetzlar, Haman von Holtzhausen. By reason of the city of Nümberg, with force Schweinfurt, Windesheim, Weißenburg am Nordgau, Goslar, Nordhausen, Christoph Detzel and Element Volckmar. Worms, Johann Wolfgang Egen, Doctor. Nördlingen, Antoni von Werd and Jakob Weidmann. Rothenburg an der Tauber, Georg Bermenter. Gelnhausen, Schenck Veltin. Augsburg with command Swabian Hall, Georg Vetter, Conrad Beuttinger and Antoni Bienmal.

And for true testimony we Marquard vom Stein, and Schenk Veltin von Erbach, for the said Archbishop of Mainz, and Palgrave Ludwigen, both, and other ecclesiastical and secular princes; and we Daniel von Rodwitz and Poley Probst, Doctor 2c., Duke Frederick, Count Palatine, and other ecclesiastical and secular princes, and the mayor and council of the city of Augsburg, on account of it and all other free and imperial cities, have affixed our seal to this farewell, which was given in the holy imperial city of Augsburg after the birth of Christ in fifteen hundred and in the fifth and twentieth year).

1. This time determination asked Seckendorf, nist. Imtb., 11b. II, p. 42 a, and says that this Reichstagsabschied has the year 1525, but no date. The alleged correction by Walch, that Seckendorf b e. p. 43 (should be p. 45, aääitio II1) found in the Weimar archives that the farewell was dated 9 Jan. 1526, is based on a misunderstanding of what was said there.

[190]{.underline}. Cap. 11. of the imperial diets of 1525-1529. w. xvi, 237-245. 191

802 Emperor Carl V's mandate to the Counts of Mansfeld to appear at the Imperial Diet at Speier, scheduled for St. Martin's Day 1524, concerning Lutheran doctrine and the Turkish tax. April 18, 1524.

This document does not belong in this section, but has already been reported from word to word in the fifteenth volume, Col. 2291, in No. 747 (II.). Therefore, we leave it out here.

803. names of the princes and bishops who attended the Diet of Speier in 1526.

From Kapp's Nachlese, Theil II, p. 679.

Duke Ferdinand, the emperor's brother.

The Elector of Mainz.

The Elector of Cologne.

The Elector of Trier.

The Elector Palatine.

The Elector of Saxony.

Duke Wolfgang, brother of the Palatinate.

Duke Johann vom Hundsbruck, of the Palatinate.

Philip, Margrave of Baden.

Frederick, Count Palatine.

Philip, Prince of Hesse.

Ernst and Friedrich, Dukes of Lüneburg.

Landgrave of Leuchtenberg.

Casimir, Margrave of Brandenburg.

Frederick, Margrave of Brandenburg.

Duke Erich of Brunswick.

The Bishop of Speier.

The Bishop of Würzburg.

The Bishop of Utrecht.

The Bishop at Trident.

Ernst, Margrave of Baden.

George, Count of Würtemberg.

Wilhelm, Count of Henneberg.

Wolfgang, Count of Henneberg.

Berthold, Count of Henneberg.

Hartmann, Abbot at Fulda.

Johann, Count of Henneberg, Coadjutor of the Abbot of Fulda.

The King's Envoy to Hungary.

The envoy of Venice, Carolus Contarenus.

The Roman Pabst's orator, Hieronymus Rorarius.

Among many other princes, counts and orators.

804 Presentation of the Imperial Governor and the Commissars to the Princes, Princes and Estates of the Roman Empire at the Diet of Speier, August 4, 1526.

From Kapp's Nachlese, Part II, p. 680.

By decree of the Roman Imperial and Hispanic Royal Majesty 2c, our most gracious Lord, Governor of the Holy Roman Empire, and other such of Her Majesty's Commissaries, the present Imperial Diet is to be held. The fourth day of August, the princes, princes, and other ecclesiastical and secular estates, who have appeared in their own persons and with their embassy, have been given a subsequent oral presentation. Namely, how the same Governors and Commissioners are reminded that the reported Princes, Princes and other Estates have appointed and ordered a committee on the action of this Imperial Diet. Accordingly, the same Governors and Commissarii consider that perhaps through such a committee the article concerning our holy Christian faith might initially be performed; but so that in the same Highly-Appointed Imperial Majesty, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor. Majesty. Majesty's will, and that nothing be done in which certain imperial governors and commissarii have been appointed. The same governors and commissioners have deemed it necessary, fruitful, and good to remind the reported electors, princes, and other estates of their instruction, which they have received from the Highly Revered Imperial Majesty, concerning this article concerning our holy Christian faith. Maj. which has been publicly read out from the original according to the enclosed copy.

From this, princes, princes and other estates of Imperial Majesty may take their mind and understand. Maj. may take and understand the mind, will and opinion which governors and commissarii do not behave towards the said princes, princes and estates, and their messages of friendly, inclined and gracious opinion, to promote all things; nevertheless, the said princes, princes and estates do not wish, in the other articles, to be informed of them,

1. "fourth" put by us instead of: "third" in the old edition, because in the following number we are told that the lecture happened on a "Saturday"; but this was August 4.

192 Sect. I. Von d. Reichstagen zu Augsb. 2c. No.804. W. xvi, 245-217. 193

to the imperial governors and commissars, to the same princes, princes and estates, and also in other complaints, as far as they are not contrary to the above-mentioned document, to proceed, to advise, to conclude, and to show themselves in such a way that the said imperial majesty may graciously recognize their order and request. Majesty may graciously recognize their order and request. And in addition, report and remind your loved ones and common estates that out of gracious and heartfelt contemplation, and in view of the great, noticeable adversities, troubles and insanity, so that I, the Holy Roman Empire and the whole of Christendom have found ourselves challenged, afflicted, and in daily apostasy and ruin in these miserable times and times, gladly requested such an Imperial Diet in our own person, if we had not actually undertaken this time, and would therefore be in constant and final exertion, also directing and sending all possible diligence to this end, with the grace and help of the Almighty God, to rise from this Hispanic kingdom of ours even in a short time, and to move in our own person to Italy and to Rome, to receive there our imperial crown, as is due, and then, along with and with papal holiness, which we find no less inclined and eager to do so than ourselves. Such is the concern and grievance of our holy Christian faith and common Christianity, as well as all heresy, insanity, abuse and disorder, which have occurred in many places, but most dangerously and blasphemously in the Holy Roman Empire of the German Nation, and are still being held by a general council and common Christian assembly and otherwise, The same shall be stopped, eradicated and prevented by a wholesome, unanimous, Christian reformation, order, statute and life, for which not only un-Christian, but also quite inhuman sedition, outrage and action are to be provided for everywhere.

And that we again want to go to the Holy Roman Empire in the most beneficial way, to show and prove help and assistance to it by restoring and establishing divine, Christian peace and praiseworthy law and order and good police, also due and needful supervision, and for this purpose we will use and require all our and our kingdoms' land and people, property, body and goods, so that nothing can be done to a Christian, laudable emperor in such burdens 1) and concerns dangerous to the Holy Roman Empire and common Christendom.

1. "Loads" set by us instead: Let.

We shall neither omit nor neglect to grant the rights to which we are entitled and to which we are entitled. And be it therefore our gracious and earnest request, desire, and command to their loved ones and common estates that they not at all undertake, act, hear, or decide anything at this time from such future day of ours and of the realm at Speier that is contrary to our holy Christian faith, or to the laudable laws or ancient conventions of the church doctrine, order, ceremonies, and customs, or ancient church doctrine, order, ceremonies, and customs, but that they, the contents of our mandate and letter of prohibition, which we, with their counsel, foreknowledge, and approval, have decided upon and issued at both imperial congresses at Worms and Nuremberg, shall be applied everywhere in the empire, We shall firmly administer, execute and enjoin the observance of this letter everywhere in the Empire, in their own principalities, lands, dominions and territories, and we shall still abstain and pardon this short time until we ourselves, as reported above, shall shortly dispose of it for papal sanctity, and together with their sanctity, as is due, and proclaim a general council and common assembly of the whole of Christendom, and in this so grave and highly important matter may do all the more 2) bravely and fruitfully, and also undertake and establish a holy, Christian, constant and necessary reformation, statute and order.

For by such particular action and segregation, insanity and disobedience are much more likely to be promoted and increased than stopped, and the hearts and wanton leaders of the poor, unintelligent congregation are more likely to be blinded and strengthened than enlightened and alleviated.

And thereupon our friendly governors and commissarii shall use all possible diligence, so that our dear nephews, sovereigns, princes and common estates may obediently comply with and carry out this proper and necessary request and order, and that we, and what they encounter here, most conducively ascribe and instruct us again, as we fraternally and graciously provide ourselves for their devotion and love, and want to recognize them with special graces at all times. Your love, devotion and charity do us special good, and our earnest opinion. Given in our city of Seville, 3) on the 23rd day of the month of Martii, Anno 2c. in the 26th year of the Roman Empire in the seventh year.

2. "the more" put by us instead of: this.
3. "Seville" put by us instead: Sivilia.

[194]{.underline} Cap. 11. of the imperial diets 1525-1529. w. xvi, 247-w0. 195

805: The imperial cities' response to the first part of the bortrag concerning the Gospel at the Diet of Speier.

From Kapp's Nachlese, Part II, p. 685.

Most Reverend, Most Serene, Highborn Princes, Most Reverend, Most Serene, Highborn Princes; Reverend, Well-Born, Noble, Strict, Highly Learned, Honorable, Most Gracious, Gracious and Favorable Lords. Your Electoral, Princely Graces, Graces and Favors verbally, Saturday next happened, 1) we, the honorable free and imperial cities sent messages, have heard in submission, and of our retention so much understood that they divided the first article, in the Imperial Instruction understood, into five points. Hereupon we give E. C. F., F. G., graces and favors submissive opinion that, after E. C. F., F. G., Grace and Favor have considered the first point, that in matters concerning our Christian faith, no change should be made here, nor should it ever be made, we, the envoys, confess that it is true that no change should be made to our true, holy faith, which is based on Christ and His holy, eternal, unchangeable Word.

On the other hand, E. C. F., F.G., Grace and favor concern that all well-established good Christian practice and order be acted upon in the meantime until a free Christian concilio, we may also well suffer: For by good Christian practice, order and usage we understand nothing else than that which is not contrary to the faith in Christ and his holy Word; but where some practices and usage or order are contrary to the same, by which the faithful in Christ are led away from their Lord and Creator into the trust of creatures through misbelief or superstition, or otherwise serve to endanger the salvation of souls, we respect E. C. F., F. G., grace and favor opinion that these should remain unchanged until the meeting of a concilii (which, in view of the present course and disagreement, may be long drawn out), and thus the believers in Christ must in the meantime remain in error and danger to their souls. But how the aforementioned customs are to be handled, and thus how they are to be changed and abolished; for this reason, our concern is that these customs should be changed and abolished.

1. August 4.

In order to prevent future errors and complications, further clarification on this point is necessary.

Thirdly, that E. C.F., F. G., graces and favors are willing to consider, together with other estates, ways and means so that the abuses in the Holy Roman Empire of the German Nation may be corrected or even abolished, we are not only pleased, but have received a special great joy at such an earnest and gracious request, for it is knowingly evident and unknown to all estates of the Holy Roman Empire, How extensively they have been torn down, and what mischief, mischief and trouble have arisen from them for the Holy Roman Empire in the German Nation, we have good hope that, if they were so used or put away for the better, they would not be a small help and tax to stop all the pending confusion and unpleasantness that has arisen in the Holy Roman Empire in these times.

Fourthly, concerning the punishment of those who have come here to the Imperial Majesty. Majest. Edict, established at Worms, we consider that E.C.F., F.G., Graces and Favors have graciously granted the order entirely out of gracious benevolence, but we could well imagine, where the same imperial edict should be complied with most severely, that the punishment would extend further. However, E. C. F., F. G., Grace and Favor, along with other estates, at the Imperial Diet in Nuremberg, held in 1523, highly considered and well thought out why it was not possible to live up to the mandate, and what might result from it, if it were to be lived up to, as they also gave the papal orator for an answer at that time. Thus our lords and friends from the respectable cities, along with other high estates, publicly protested and testified at the recently held Imperial Diet at Nuremberg on account of their impossibility, for which reason we hope that their Imperial Majesty, as a mild emperor, will never punish them for what is impossible and not recognized by the common estates of the Empire.

Fifthly, concerning the handling of the points mentioned, we also consider that, if the preceding points were to be dealt with and decided upon in a harmonious manner, it would be easy to find how to handle such matters, and our lords and friends of honorable free and imperial cities, as obedient members of the Holy Roman Empire, would undoubtedly show themselves submissive and willing to do so.

[196]{.underline} Section 1: The Imperial Diet at Augsburg, 2c. No. 806. W. xvi, 250-252. 197

806 The Articles of Complaint in the Church, compiled, presented and considered at the Diet of Speier in 1526.

From Cyprian's Documents, Vol. II, p. 381. Spalatin put the title over it in his own hand. The title does not cover the content of what is offered in this document. For there are only reviews of articles; these themselves, however, are not included. The articles discussed here are essentially the same ones that were delivered at Worms in 1521 and at Nuremberg in 1523 (St. Louis edition, Vol. XV, No. 539 and 722), but new ones have been added and the order of the earlier ones has not been retained.

Sacrament. Article.

Sacrament of the altar.

On the first article:

Which contains three articles. Since the holy sacraments have their origin from Christ, my most gracious and benevolent lords agree with these eight decrees on this article. Gentlemen agree with these eight decrees on this article, where they are of the opinion that one should hold on to the sacraments which have their origin in Christ and are attached to faith, as their own words read. For there are no more than two sacraments of Christ, namely of the altar and of baptism. For a sacrament must have two parts, namely the promise of God and a sign. As these two alone have, Rom. 4.

Otherwise, the princes and the message of the other article also agree with them that one should not preach against the sacraments. For the clear words of Christ bring with them that there is true blood and flesh of Christ.

Lastly, that such unchristian teachers, according to the content of God's word, be taught the sermon, and where it does not help, be reprimanded and forbidden.

2. to keep the masses. In this way, their Fathers and their embassies would also agree with them that the masses should be kept as they flow from Christ, as the first article states. Now, it is not found that the mass is of Christ's origin and bound to the Latin language or to some place, but is free, and that one does not take anyone's conscience captive in things outside of God's word, with wearing clothes and ceremonies in or outside of the church, Col. 2.
3. sacrament of baptism. The princes and embassies consider that it should not be evil either.

because baptism is a sacrament, that one should also leave it free with the language and place. Just as one has no other reason from God's word.

4th Confirmation. It is considered by princes and embassies not to urge people to confirm, considering that it is not a sacrament, according to the instruction of God's Word.

(5) Concerning ordination, princes and embassies consider that because ordination did not come from Christ, people should not be attached to it, nor should it be insisted upon, but that everyone should be free to act according to God's word in the things that their word brings.

6. Marriage, repentance, and vows, because they did not flow from Christ, as they themselves indicate in the first article, they consider that they should not be insisted upon.

7. abuse of the sacraments of the altar for the sake of money. That the mass should be stopped altogether, and that no one should insist on it, is considered an abuse against God's word and honor, according to the example of Ezekiel. For the Mass is nothing else than taking the Sacrament. Also in Tertulliano it is found that the Mass arose after the time of Christ.
8. not to overcharge with masses, because they themselves confess that there are abuses in them, and that the priest should not be overcharged with them if he has no desire to do so. That no one should be overburdened with masses, since it has been sufficiently proven that mass is nothing but a means of obtaining help, and not a sacrifice.
9. to hold the mass in a good understandable voice. This is how it must be held in German in German-speaking countries.

10 To read the Gospels and Epistles in German is agreed, only to add these words: To seek help. For this is the right thanksgiving, when we recognize God as a helper. The Sunday Collects, because they are according to God's Word, should remain, but the other Collects of the saints should be avoided.

Dropping the Canones.

11. blessings and histories, one is well satisfied.

(12) That all sacrifices are left free is assumed to have the appearance of being a good work to serve God with. Therefore, one should be diligent to provide the priests with their due care and entertainment.

13th Concilium at Constance. The Concilium of Basle has decided on the widow's remedy, so that it is considered just that which Christ has set forth. The

198 Cap. 11. of the imperial diets 1525-1529. w. xvi, 252-255. 199

one agrees with them that it could not be done without difficulty, as they themselves indicate. Therefore, it is right to stick to God's word and Christ's suspension and not to seek permission anywhere, but to let everyone take it freely, as he knows how to justify it with God's word.

14. the suffragan bishops, because they have indicated before themselves that the parish priests and other ecclesiastical servants are provided with quite entertainment, it is fair that the ecclesiastical servants be provided.
15. with the funerals 2c. that one arranges a right use, that those in their life Christian lived, honestly to the earth with Christian songs are buried.
16. fathers. Because this is an exercise of faith, and in baptism it is asked that God give the child faith, it would be good that many people were present. But the number of godparents should be left to the discretion of each one, and should not be set in any law. It is especially important that no impediment to marriage from the spouses is indicated in God's Word.
17. suffragan bishops confirmation, to go about. He shall preach Paul didacticen; be it right that the pastors go about, and faithfully drive God's word into old and young people, which serves God's honor and their blessedness, to refer to the Christian profession. Even if confirmation is permissible, it would still be inappropriate for God's word to deny confirmation to children who do not understand, in view of the fact that baptism, which is much more, is given to them.
18. the consecrated interrogation and priestly age 30 years, that it would be best, the priestly authority would be according to St. Paul's order, as God clearly expresses it to St. Paul.

The nature of the clergy. It is appropriate that the priests' doctrine and life be judged according to St. Paul's report.

19 Priestly chastity. Decision of Imperial Majesty to be awaited. Majesty. What God has permitted and left free may not be subject to human permission. But that one may ask Imperial Majesty about this and other complaints. Majesty of this and other grievances of the German nation according to length and all necessity, be honest, with humble request that His Imperial Majesty will honor God. Majesty, in honor of God and for the common peace of the German nation and of the entire empire, will graciously permit, without any oppression, to carry out in all the articles indicated what they know to be preserved on the basis of God's word, and that conscience be left free in each case. For the conscience cannot and should not be influenced by any creature, neither in heaven nor on earth, but only by God and His Word.

be governed. And the one who does the antagonism is the Antichrist, as St. Paul in 2 Thess. 2 forcibly castsigates. Nicaena Synodus XXXIX.

20. tolerance or permission between spouses. Cases concerning marital status are subject to the judgment of a Christian, prudent priest. For one cannot set a certain rule in such matters, and one should not take money for it.
21. to abolish illegitimate cohabitation 1). Since illegitimacy is to be prevented, marriage is to be left free. For marriage is the only remedy against illegitimate vices. Paul: Unusquisque possideat vas suum sine fornicatione.

With the punishment it probably remains with her ausgenannten punishment.

22. not to forbid marriage to one's own people. Shall be free, but so that one asks their parents before.
23. proclamation. 2) Probably remains so.
24. to stop forbidden time of marriage. To leave free. Vox sponsi et sponsae.
25. secret marriage forbidden. Cheap, 4 Mos. 30.
26. to stop penitential and confessional abuses. It is also good. Because confession is absolution.
27. to place confessionals in suspicious places. Is also good.
28. not to release heresy outside of mortal peril. There is nothing better than to keep it according to Christ's order and the word of John 20. Therefore, a good explanation from God's word is needed as to who the banished heretics are.
29. repentance is to be kept according to Christ's word Lucae ult. Item, Lucae 7. Item, Johannis 5.: Vade in pace.

New foundations and pilgrimages do not penetrate to the penance. Is good.

Restore unjustified property. If it is sacred, 3) he may keep it cum absolutione, Ephes. 4) Qui furabatur, amplius non furetur.

Confessors should refrain from asking awkward questions. Is good.

The subjects shall not be forced to confess to others than their priests. It is fair for the priest to interrogate his confessors in order to experience their faith.

31. not to hear confession to monks. It is decided before by Paul that it is due to the priest, who is not a lord, but a comforter and helper of consciences and faith.
32. that the confession be kept secret. This is the previous one. It also belongs to the priest's office.

1. In Cyprian: "beysitz".
2. "Proclamation" Convocation, Proclamation.
3. Maybe: cheap?

200 Section 1: The Imperial Diet at Augsburg 2c. No. 806. w. xvi. 255-257. 201

To give the ointment only once. It has no reason in God's word. Therefore, it cannot be an exercise of faith. For faith must be directed to God's word, Romans 10.

34. the preacher half. Whoever says this is the end Christian. For God has ever said Matthäi 17, likewise 2 Petr. 1 indicates: Hic est filius meus dilectus, in quo mihi bene complacui, illum audite. Item: Omnis prophetia non est allata voluntate hominum, sed ex spiritu sancto. Item: Hoc verbum lucerna est in loco obscuro, donec lucifer oriatur in cordibus vestris. Thus Jerome and Augustine, as it is understood and repeated in their own Decrees, wrote that where there is error or ignorance in the divine Scriptures, one should run to the origin and fountain of the Hebrew and Greek languages. From this it must necessarily follow that the preachers are to be punished unreasonably and contrary to divine and human statute and order.
35. of holidays. Holidays are to be free and not commanded to anyone, Col. 2, Gal. 4, Isa. ult. Isa. 1; the other, namely, that the common man may work after the sermon is preached, also pleases us.

(36) Fasting. It is unreasonable and unchristian to impose fasts on the whole community. Therefore one cannot do better than to leave the fasts free like the holidays. As also St. Paul Col. 2 indicates. The fact that the opinion of the fathers should also have been good is of no concern to Christians. For it is not the good opinion of men that counts and stands before God, but the word of God, Deut. 6, 12, Deut. 15.

For this reason it is impossible to have cause, reason, right or authority to punish anyone for this reason. For where there is no law, there is no sin; where there is no sin, there shall be no punishment, Romans 3.

For the sake of irritation, we say that, regardless of this, one should and may eat meat freely, as permitted by Christ. Firstly, because one wants to insist on it as a necessary thing, which God has forbidden, Col. 2. Secondly, that it has now been manifoldly made known some years ago through preaching and printing that it is free on the grounds of God's Word. Thirdly, that it has now been publicly acted upon at three imperial congresses. And fourthly, that they are no longer weak, but stiff-necked, of whom Christ said Matthew 15: Sinite, caeci sunt, caecorum duces.

(37) Of seven times. 1) It is also best to leave this free. For Christ says in Matt. 6 that prayer should be short.

There is no better way to do this than to restore the church's training according to St. Paul's description, 1 Cor. 12, 13, 14, which is far behind by these present church ceremonies. For therefore it would flow from him how to appoint preachers and interpreters of Scripture for the elderly, and schoolmasters for the young, to educate them to God's service and honor, honorable arts and good morals. Since the foundation 2) is first of all established and built as a school for education and training. As then their names still bring along: Provost, Dean, Schoolmaster, Singer.

38 Visitation of the parishes. Yes, all authorities are obliged to ensure that their subjects are provided with God's word and Christian bishops and pastors, as well as with peace and justice. For it is clearly seen in the books of Kings and Paralipomenon Chronicles that the kings were all severely punished by God because they did not stop the ungodly worship in high places and groves.

39 From printing. It is honest and good that invective should be abolished. But that one should not draw and interpret invective further than the common right interprets and draws.

But that would ever be difficult, that one should stop the pressure completely in general. Considering that pressure is not a small gift from God, it is undoubtedly given to us by God so that many souls can be saved and won to Christ through it. For even if it works with the pressure, as with all other gifts of God, it would not be the pressure's fault, but the devil's fault, who drove it to that point.

Because it would be far too burdensome to request Roman Imperial Majesty for the sake of pressure, the authorities and powers should be ordered by virtue of their duty to do so. Majesty for the sake of printing, the authorities and powers should be commanded, by virtue of their duty, to take care that iniquitous writings and unchristian books are suppressed. Majesty and the Roman Empire, to see to it that pamphlets and unchristian books are suppressed.

If it were found by impartial linguists that the previous bibles were wrongly translated, then one might well undertake to create another translation by impartial persons: that is, to tolerate a translation next to the other of the truth and strengthening, as was done at the time of St. Jerome with the Hexaplis.

1. "Seven times" == üoruo vauonieae.
2. "Foundation" == Pens.

2Y2 Cap. II. of the imperial diets 1525-1529. w. xvi, 257-260. 203

40. of the lesser schools. It is Christian and right that children's schools be set up for the best, in view of the fact that nothing on earth is more important to all classes than that the schools be well ordered, as is further reported in the 39th article.

The Secular Complaint from the See of Rome, and the Clergy Forbidden.

1. marriage and dispensation.

Because this matter concerns the external clans, it would be best that in this case the papal dispensation be left idle, and that the secular authorities be in need of the order of Moses, 3 Mos. at the 18th; considered that Moses, nevertheless, concerns in this case secular good government.

1. No one should or should not be prevented from marrying. For if spouses were to hinder it, it would have to hinder all those who also teach and instruct people in the faith. For they are all fathers, as Paul says in Gal. 4: In Christo vos genui per evangelion. 1 Cor. 4.

From the forbidden time.

This article is aimed before at marriage. Shall also be free, for the sake of God's Word.

3rd indulgence abused. It is not allowed. For we have the only and best indulgence through Christ alone, Rom.

4. stationirer. The same article is also good.
5. to abolish the order of beggars. According to Christ's order, beggars are not to be admitted at all, Luc. 10, likewise Sed magis operetur, ut habeat, unde victum praestet necessitatem patienti. For Christian poverty is not in taking, or begging, or not having, but in not hanging on to temporal goods and in giving, as Abraham, Isaac, Jacob, David 2c.
6. foreign beggars. This is a good article and is based on Deut. 15, for every country shall feed and sustain its poor.

With the poor students, it also probably remains with their concerns.

7. inheritance, pledge not to be drawn to Rome 2c. It is also reasonable. For one has judges

1. From here on, Cyprian indicates by numbers in the margin the number of the article to which the report refers. However, since the complaints submitted to Worms are not numbered, but those submitted to Nuremberg are in a different order than here, we, like Walch, have not set the numbers.

enough in such matters in secular judges, as the book of Judges well proves.

8. from the papal conservators. Remains cheap also in doing so, from causes indicated in the next article.
9. exemption. It is also Christian and reasonable, according to the word of Pauli Rom. 13: Omnis anima subjecta sit potentiis superioribus. 1 Petr. 2.

(10) Ecclesiastical fiefs shall not be granted by the See of Rome. This is also reasonable. For the appointment of ecclesiastical services is due to the authorities by right and to the community by necessity.

11. to dismiss commendations. This is right and proper. For it is nothing else than the evil covetousness, which is true idolatry, as Paul often calls it.
12. to abolish referenda and pensions. This is also honest and fine, for legitimate reasons. For if one is good, the other is also good.
13. that the bishops are obliged to their chapters for the sake of the benefices.

14 The commissions and incorporation of the prelatures are also decreed.

15 The foundations of the monasteries are based on the nobility alone. It also remains cheap.

16. annats are to go off and confirmation. This is also good. For the Christian and right confirmation of the bishops 2c. is with the authorities and the community, based on God's word.

The clergy, places of worship and help against the Turks are to be postponed. In the name of God, it remains so.

The consecrated shall not be exempt from secular judicial compulsion. This article also remains.

Because the marriage state also affects the consciences and is a spiritual court, the authorities together with their pastor, who is the spiritual judge, should have an appointment in these matters. Because one cannot give a measure to it.

The spiritual maleficence half. It is fair to stick to St. Paul's opinion, Rom. 13. 1 Petr. 2.

Nothing better can be done with profanation than to keep what Paul indicates in 1 Cor. 5.

19. that no one should be banned except for mortal sin. This is also Christian. For Paul writes ad Titum: Haereticum hominem devita. 1 Corinthians 5: That therefore the ban should not be used in any way but for apostasy from the faith and the gospel.
20. that the ban should not be prevented by the secular authorities. In this the order of St. Paul is kept, 1 Cor. 5, that

204 Sect. I. Von d. Reichstagen zu Augsb. 2c. No. 806, W. xvi, 260-262. 205

a priest, together with the authorities and the congregation, cast out the ban. For he says in the same place: Conjuncto spiritu meo cum spiritu vestro.

No one holds and carries out spiritual judgment more cheaply than every pastor according to God's Word.

21. Of an authority and 1) of the houses of chivalry in Apulia and Sicily. Of the same order is to be said just what is said of the other orders, where one otherwise wants to give more to God's word place and consequence, than outward appearance.

Of the complaints that the secular have against the archbishops.

1. from the useless jnterdicts. Since spiritual persons, as stated above on the basis of the divine word Rom. 13, are subject to the sword like the common man, it is equally right. For God has not made the same distinction, but is before God one as the other, spiritually as Discordiam inter ordinem et plebem ecclesiae introduxit autoritas.
2. to celebrate St. Nicholas and St. Mary. Remains well and reasonably in freedom, as with the an-

3. The decency of the Prussian Article 2) thus remains until its occasion.

4. the conservatores half is indicated above.
5. change of the spiritual goods. Remain that spiritual and worldly goods are equal worldly goods. For they are equal. Vere spiritualia sunt fides, spes, charitas. 2 Cor. 13.
6. of the goods abandoned by the priests. Because they are secular, and otherwise of common right, it is fair to divide the goods to the next of kin, Nisi relinquant uxores et liberos. For they are subject to the secular rights as well as the laity, also from God's creature and order 3) as well as other people of the wives and children, and inheritances to them, capable of inheriting.
7. the secular estates purchased by the clergy. It is also reasonable, considering that according to the aforementioned imperial rights, the estates follow with their burdens.

1. The words: "from an authority and", which are added to the preceding in Cyprian and in the old edition of Walch, we have drawn here. Compare St. Louis edition, vol. XV, 1742, likewise there Col. 2162.
2. This will refer to the 29th article of the complaints handed over at Nuremberg. See St. Louis edition, vol. XV, 2162 f.
3. Added by us. A gap is indicated for Cyprian.

8. from awarding new foundation. It remains cheap.
9. subsidies and investments. This is also done according to the order of divine rights.

10 Not to be consecrated by unlearned priests. This is also reasonable. For a church servant should be learned, as St. Paul writes.

(11) The reconciliation of the desecrated churches cannot be better advised, than that the authorities take appropriate measures and countermeasures, so that such crimes no longer occur. For the authorities bear the sword for this reason. Rom. 13.

The income of new pilgrimage is true, as they themselves write. So that it is certain that God is present in His Word and that the devil must depart, Marc. 5 and Luc. 11.

13. how they take money from the virgin monasteries, provostries unseemly^. It is thus decreed. For such drudgeries have been much in some countries.
14. that abbots and abbesses are ordained in vain. Remain with the foregoing, speaking of monks and nuns. For it does not come from Christ. It is also not dependent on faith without means.

15 The complaints of the officials are stopped, and what the officials have done so far, they are ordered to pious priests, as they have reason from the divine word, 1 and 2 Tim. and Titum.

16. the laymen are not drawn before ecclesiastical courts, as only men know.

Some articles remain cheap in their set order, considered that it is cheap and right.

17. the reformation of ecclesiastical court is due to the parish priests, for the reasons indicated above.

18. That the bishops should not be entangled by their capitulars before they come to the regiment. It is also good.

In matters concerning conscience, not to take money for repentance. This is also reasonable. Neither should repentance be imposed, because repentance is never, as Christ himself says: Vade et noli amplius peccare, Joh. 8.

20. that no one should do new public penance for secret sins. It is reasonable. De occultis non judicat Ecclesia.

21 The spiritual judge's unjust interest in marriage is justly dismissed altogether, in view of the fact that it is a vain avarice.

22 The fact that the ecclesiastics want to bar secular jurisdiction is justified. For initio malum temporis tractu non convalescit

[206]{.underline} Cap. 11. of the imperial diets 1525-1529. W. xvi, 262-265. 207

(23) That ecclesiastical judges tolerate illegitimate cohabitation shall be stopped together with usury.

24. senders 1) and weekly allowance of craftsmen shall also be turned off.

25 The penalty, called Bannales, is given by St. Paul's saying 1 Cor. 7: Mari- tus' uxori debitum reddat. There is no day exempt.

26. to prevent unreasonable detentions. This is also fair.
27. that one should not proceed 6x otUoio. Is also cheap.
28. that one should not need a foreign advocate in spiritual matters, because it concerns the conscience and belongs to the parish priests.

(29) The sacrament should not be denied to the poor for any reason other than unbelief.

30 The reprimand in Senden should be dismissed, because it has served more for annoyance than for good.

31. that no one should buy the burial 2c. For it is ever inequitable to do this and other things for the sake of money.

32. The fact that some clergymen keep a housekeeping business. This is also fair. For St. Paul says: Dei servum non oportet implicitum esse secu- laribus negotiis.

33 That the sick, to the detriment of the heirs, should not be deprived of their wills. This is also reasonable. For such torture and scraping are of no use at all.

34. that mendicant orders shall be subject to the ordinaries. Yes, they are subject to all authorities, according to this saying Rom. 13.

35 That honest persons be placed in the virgin monasteries. It is right, and especially so, that no nuns be forced to remain there all their lives, as little as the monks, in view of the fact that the monasteries and convents are nothing other than schools of learning and discipline from their first beginning.

The secular estates are concerned that the bishops of the empire are so highly committed to the Roman see. This is also reasonable. For since the archbishops and bishops of the Roman Empire want to be members, and are in part councillors of the Empire, it is also their duty to follow the Roman Emperor's Majesty and not the Roman See, in view of the fact, as has been indicated many times before, that there is no other authority but the temporal one. 2c.

1. In Cyprian: "Sendthern". Compare St. Louis edition, vol. XV, 2175, article 64.

807 An article concerning the free, Christian and impartial Concilium.

From Kapp's Nachlese, Theil II, p. 688.

The article concerning the free, Christian and impartial concilium should thus be observed until a free, Christian and impartial concilium has faithfully spoken about, decided upon and established how, on the basis and continuance of God's word, the ceremonies may be ordered by God's help, according to the occasion of each principality, dominion and country, and as the common peace and unity of the country may require.

For the reason that a Christian congregation has power and reason to do this, and should also judge and act according to God's word, to bring the infants and children further in their faith, it is considered that the ceremonies are nothing other than child rearing, which one may set up and do according to occasion, person, time and place, according to God's word and approval, as it is considered and found best.

808. article of what is to be abolished except for a free, Christian and impartial concilium.

From Kapp's Nachlese, Theil II, p. 689.

Except for a free, Christian and impartial Concilium.

I. Mendicants and ceremonies.

2. the things moved to Rome.
3. let mendicant monks and nuns die off.
4. clumsy pastors and parish administrators.
5. to abolish incorporation and absenteeism of pastors, and to place the authorities around pastors 2c.

The priest 2c. public fornication, and whether they are reminded and admonished by divine Scripture to enter into the marital state, even if at times they are well inclined to do so, as it would undoubtedly be better for a priest who does not abstain from women, as well as a layman, to have his wife, and to live honorably, 2) one does not want to tolerate this. But the other, their misconduct, adultery and fornication, is left alone; therefore it is considered necessary and useful that the clergy be left free to marry henceforth, and that those who engage in fornication and fornication over it be allowed to marry.

2. "will" put by us instead of "because" in the old edition.

[208]{.underline} Section 1: The Imperial Diet at Augsburg 2c. No.808f. W. xvi, 265-267. 209

If a man enters into adultery, he will be duly punished by the secular judge, like other seculars.

7 Unruly quarrel on spiritual freedom, that secular judge has to punish for maleficence. This will undoubtedly not be burdensome for the pious clergy, and will urge the wicked to obey.

8. that the priests are to be arrested in civil duties.
9. the clergy interest.
10. the use of hospitals to be communden.

11th Pontifical Conservatores.

12. exemtores.
13. ban and to abstain from secular property.
14. spiritual court.
15. to pay the tithe of the official.

16th holiday.

17. food free, sermon free.
18. ceremonies, concilium.

809: The farewell and resolution of the Imperial Diet at Speier, Aug. 27, 1526, made public.

From Lünig's Imperial Archives, pari. Mn. cout. I., p. 466.

We Ferdinand by the Grace of God, Prince and Jnfant in Hispania, Archduke of Austria, Duke of Burgundy 2c., Count of Habsburg, of Flanders and Tyrol 2c., and from the same graces we Philip, Margrave of Baden, Bernhard, Bishop of Trent, Casimir, Margrave of Brandenburg, of Stettin, Pomerania, Duke of the Cassuben and Wenden, Burgrave of Nuremberg and Prince of Rügen, and Erich, Duke of Brunswick and Lüneburg 2c., of the Most Sublime, Great, Highborn Prince and Lord, Mr. Caroli the Fifth, elected Roman Emperor, our most gracious Lord, decreed and sovereign governors in the Roman Empire, and commissioners decreed to the crazy Imperial Diet here at Speier, publicly confess and declare with this letter: After the above-mentioned Roman imperial majesty has announced and proclaimed a general imperial diet and assembly on St. Michael's Day, in the year 1525, to be held in Augsburg, which day was later, for obvious marital reasons, moved and postponed by us, with the advice and consent of the electors, princes, estates and the holy empire's embassies, which were then in Augsburg, to the first day of May next to Speier. Thereupon

we have appeared in our own person, as appointed imperial governors and commissaries, such as princes, princes and estates of the Holy Roman Empire, and their embassies in brave numbers. That we therefore, in place of and on account of the most illustrious Roman Imperial Majesty, together with the presently reported Princes, Princes, Prelates, Counts and Estates of the Holy Roman Empire and the same embassies, have written out the points and articles in Her Imperial Majesty's writ, and especially the instructions sent to us by the Commissars, taken them in hand, discussed them with timely and brave counsel, and from them united and compared all of our past counsels and actions, as is written from article to article hereafter.

1. And firstly, after Imperial Majesty's Instruction expresses and contains in particular that from this Imperial Diet, in matters concerning the holy Christian faith and religion, also concerning the ceremonies and well-established customs of the holy Christian church, no innovation or determination shall be made, and then it is judged and considered that the discord is not the least cause of the previous outrage of the common man, as well as of all the discord that now exists in the German nation: Thus, with timely brave counsel, it is not to be feared that there will be even greater upheaval and indignation between the high and low estates. Accordingly, and so that in such a way a unanimous, uniform understanding in the Christian faith is made, also peace and unity are planted and maintained in the German nation between all the estates, we, also princes, rulers and estates, have no more fruitful, better, more agreeable and more skillful way of proceeding, assessing and deciding on this than through a free general council, or at least a national assembly, which is to be held in a year or a year and a half in German lands at the earliest. So that this may proceed in the most beneficial way, we, the Electors, Princes and Estates, have duly sent a tresfentlicher Botschaft, namely N. N. and N., to Imperial Majesty, with urgent instructions, for the reasons stated therein, to request and entreat Her Imperial Majesty most humbly to take the heavy burden of the German nation, on account of such discord and misunderstanding, graciously to heed and consider it, to dispose of it most beneficially in its own person in the German nation, to have and procure understanding, so that a General Council or at least a National Assembly may be announced in definite form.

210 Cap. 11 Of the imperial diets of 1525-1529. w. xvi, 267-270. 211

Time, without, long elevator would like to be made, all further contents of the same Instruction.

2. And because on such message, in consideration of the distance of the way, opportunity of the landscape, also future winter time, not a small presentation and costs (as we the overriding) belongs: So, a rather common notice to princes, rulers and estates is considered good and made, so that each one shall deliver his due share, between All Saints' Day and the next, to the mayor and council of the city of Speier, as then the same share and place of payment shall be indicated to each one in writings.

3. And the same sent ones shall, on their return, give us Archduke Ferdinand, governor, and our uncle, lord and friend, the Cardinal and Archbishop of Mainz, as archchancellor, their action, and what they encountered, report and notify the others of it.

4. Accordingly, we, also Princes, Princes and Estates and their embassies, have now unanimously agreed and united at this Imperial Diet, in the meantime of the Concilii, or National Assembly, nevertheless with our subjects, that each of us, in matters in which the edict of the Imperial Majesty was issued at the Imperial Diet held at Worms, may be charged to live, govern and hold himself in such a way as each of us hopes and trusts to answer for against God and the Imperial Majesty.
5. On the other hand, when in various years frightening, outrageous and unchristian rebellion of the subjects occurred and arose almost in all places of the Upper German nation against the supreme and honorable power, to noticeable Christian bloodshed, devastation and destruction of country and people; For this reason, Her Imperial Majesty, in her instruction issued for this Imperial Diet, has expressly wished and commanded to have serious understanding, so that in the future such rebellion and outrage of the subjects may be prevented and occur. Because we now owe our obedience to Her Imperial Majesty in this matter! We have pledged and promised each other to her Imperial Majesty for submissive obedience and favor, also to the German nation, to the same subjects, and to the common good, that each of us shall and will keep and maintain the land peace established beforehand by the Emperor and the Holy Roman Empire at Worms with good honor and loyalty, so that neither may wage war against the other, rob the other, see the other, invade the other, besiege the other,

Neither shall any man take, descend, burn or otherwise damage another's towns, castles and villages, nor shall any man by force or deed spoil, deprive or force another's property, either by himself or by anyone else; In addition, no one shall dangerously contain or push away the other's enemy and damaging party, nor show help, advice and assistance in any way; but whoever has to speak to the other shall do so with due rights, all other contents, even with penalty and punishment of the affected land peace.

6. And although the common man and subjects in past rebellion have hardly forgotten themselves, and acted rudely against their authorities: However, in order that they may feel the grace and mercy of their superiors and mediators, more than their unreasonable 1) deed and action, every authority shall have power and authority to restore their subjects, who have gone into grace and disgrace and have been punished, to the former state of their honors, according to opportunity and their pleasure, to qualify them and make them competent, to have council and court, to give advice and to hold office, to hear them and others graciously at any time in their concerns and complaints, and to give gracious and beneficial decisions according to the form of the matter. They also by themselves, their bailiffs, mayors and other servants not unreasonably complain, but who may suffer right to remain.
7. If some of the subjects of their sovereignty have insulted or damaged someone, and for this reason they do not wish to be relieved of the obligation to pay compensation and support, then they shall reimburse the damaged party for the damage inflicted, according to the assessment of their ordinary authority under which they sat, or at the Imperial Court of Appeal, and what is thus mitigated by their sovereignty, as now reported, it shall remain so, and the damaged party shall therefore continue to leave the other damaging party unchallenged, whether with or without right, in some manner. If one party believes to be adversely affected by a decision or judgment rendered before the ordinary judge, he shall be free to use his appeal in the ordinary way, even up to the Court of Appeal (Kammergericht) inclusive. 2) And hereby the contracts shall be subject to the same legal provisions. And herewith the contracts and decrees which the weaker judge has made shall be

1. "unreasonable" put by us to give sense. Compare § 8.
2. "unbenommen" put by us instead of: taken over.

212 Sect. 1. of the Imperial Diet at Augsb. 2c. No.809. W. xvi, 270-272. 213

bische Bund made in Bavarian indignation, nothing withdrawn or broken off.

(8) Every authority shall, on the occasion of every trial, show itself towards those who have left the peasant revolt, so that the subjects may feel and find more mercy and kindness than severity and disfavor, as much as they always want to suffer. However, without special public cause and movement, which are in the concern and power of all authorities, those who have been the instigators, winders, and main supporters of such riots, or special promoters, are not to be accepted for any pardons, nor are they to be housed, harbored, or pushed away by anyone, but rather, if they enter, they are to be dealt with and punished seriously according to their experience, as is appropriate. In addition, the subjects shall behave obediently, faithfully, peacefully, and as they are obliged to do, and they shall be instructed in their duty and oath, and they shall not give cause for their own destruction and harm.

9. Thereupon we, together with princes, princes, prelates, counts and estates of imperial majesty, have united in submissive obedience and have agreed, where over the above-mentioned shown mercy and gentleness of some superiority subjects, ecclesiastical or secular status, If, after the above-mentioned clemency shown by some subjects of ecclesiastical or secular status, they gather together, again arouse rebellion and insurrection, then the abutting electors, princes, counts and other authorities, in which the rebellion has arisen, shall request, from time and place, also to the most urgent on horseback and on foot, to come to the rescue and help. And if the same help, so requested, would be too weak for the riot that has arisen, then the other next-sitting princes, lords and estates shall, upon request, as above, in the same way, as strongly as they can, also go to silence the disobedient rioters again, to bring them into obedience, and to punish them for the offence, and in this we shall all show ourselves to be no different from one another and hold ourselves to be no different than if such rebellion and insurrection had occurred and happened in each of our own principalities, dominions and territories, and to the extent that each would have liked to have done and to have taken from the other.

(10) In order that there may be no confusion or misunderstanding between the helper and the one who has been helped, the help of the princes, prelates, counts or estates required for the rescue and help of the other shall be given to the sovereignty of the principality, dominion or territory.

If the riot has arisen, the ruler shall provide the strongest assistance possible, on horseback and on foot, and, if necessary, at his own expense and damage, for one month against the disobedient subjects; however, in such a month, the arrival and departure shall be counted. If, however, such assistance would extend over a month and be delayed, then the one to whom the assistance would have been rendered shall unite and settle with the helper for the assistance he will do and render over the month. In addition, the helper, against whom he has helped, is to keep and show himself so leidlich, friendly and neighborly such help half, as he then from others in the same case gladly had and would have done.

11. And after consideration and deliberation at this present Imperial Diet, as in many places the ecclesiastics or seculars are in danger of their life and limb, and their interest, rent, validity and tithes are held against them, and they are prevented from entering and lending, and no one is to be spoliated and deprived of his own against the law: Every authority, ecclesiastical or secular, shall faithfully defend, protect and shield its subjects, ecclesiastical or secular, from violence and injustice, according to their own content and by virtue of the order established by the peace of the land or the Holy Roman Empire, so that peace, unity and equality may be maintained between ecclesiastics and seculars, and neither ecclesiastics nor seculars may have cause to complain of improper administration or appointment. They shall also otherwise behave in a friendly and skilful manner towards each other, as is fitting for each class.
12. Furthermore, as the royal dignity of Hungary, an urgent message has been prepared here for this Imperial Diet, which, on the basis of the credence handed over to us, opens up and makes known to us how the enemy of the Christian name and faith, the Turk, with great power, on horseback and on foot, in his own person, is approaching to invade the Kingdom of Hungary and to bring it under his cruel power, with the highest request and demand as a Christian king, was about to invade the Kingdom of Hungary and bring it under his cruel power, with the highest request and entreaty not to abandon their love and royal dignity, as a Christian king, in such extreme distress, with hasty, brave, comforting help, and especially as granted above. And after we have received certain and more difficult news and reports from the Crown of Hungary and elsewhere in Speier, that everything, as mentioned above, is somewhat difficult, and in particular that the Turk has more violently attacked the fortifications of Peterwardin and other castles.

214 Cap. 11. of the imperial congresses of 1525-1529. w. xvi, 272-275. 215

The Turkish army has conquered the German land, and no longer has any necessary fortification in front of it, but has an even approach to the furnace and the German nation, so that no other resistance, consolation, help, or anything else can be provided, except a battle in the field, and that therefore all welfare and misfortune are in God's hands and on the happiness of the latter: We, together with the princes, lords and estates, have considered the great power and authority of the Turk; even if he (since God is the Almighty for him) should prevail in such a battle, retain the victory, and conquer Hungary, that he would then soon (after he had thereby increased his power and authority somewhat) move on to the German nation, and after that it would be difficult to resist him. Therefore, not only for the protection and protection of our own lands and people, but also in a Christian and fair manner, we have considered and considered it necessary not to leave the crown and the kingdom of Hungary, as a Christian kingdom, at this time with help, and for this reason, for the urgent help of the Crown of Hungary, the two-fourths of the twenty thousand on foot, which at the recently held Imperial Diet in Worms were given to the Roman Emperor's Majesty for her campaign in Rome, and which were given to the Crown of Hungary at the Imperial Diet in 1523. Now, again, it has been promised and granted for six months. And thereupon, because the trade may not suffer any delay, but requires great haste, captains have been placed here who are to accept such servants and lead and use them down into Hungary against the Turks. For the reasons now mentioned and such haste, the above-mentioned two-fourths have also been paid in one money, which money, according to the tender, is due to each state in the Holy Roman Empire in such two-fourths six months, half of which is to be paid on St. Michael's Day. Half of it is to be paid on St. Michael's Day and the other half is to be paid on St. Martin's Day next thereafter to the mayors and councillors of Augsburg, Nuremberg, Frankfurt and Strasbourg, whichever city is most convenient for each estate. And 15 batz, 60 kreuzer, 21 Meissen groschen and 26 albus shall be paid for the florin, which shall receive the same, and for these hereafter named, by reason of electors, ecclesiastical and secular princes, prelates, counts and estates, Counts and Estates, namely Philipsen von Gundheim, Ulrich Schellenberg, Knight, Bastian Schilling, Knight, and Christoffel Plarer, all four of the Imperial Regiment Councillors, or who would be appointed in place of the Regiments-Councillors, the

we have specially decreed to receive such money, and nowhere else but for the maintenance of such two quarters on foot, to go out for six months, to hand and to answer. They shall also render their due account thereof to princes, sovereigns and estates. The Imperial Majesty's Fiscal has issued a serious order that anyone who is found to be in default for the purposes indicated and who does not pay his due share is to proceed against them in the proper manner.

13. We, the governors and commissars, princes, princes and estates of the Holy Roman Empire, have also united and decided, as our letter also states, if such an addition of the two fourths reported above does not proceed this summer, or if such people are attracted and demanded again before the end of the six months, that each estate, according to a good, modest account, shall again receive its fee without hindrance or entry; As we, also the princes, princes and estates of the Holy Roman Empire, have bound the above-mentioned four appointed collectors especially in their duty to keep such money with them in this case and not to turn it back or use it at anyone's request or commandment until a future Imperial Diet; Then, according to good account, the number of each estate shall certainly be given again by the princes, princes, prelates, counts and estates of the realm appearing there, and no one shall make any demand on anyone else for the sake of his investment, except on us governors and commissars, as well as on princes, princes, prelates, counts and estates of the realm altogether. As we have all agreed and promised herewith, if the mayors and councillors of the above-mentioned cities of Augsburg, Nuremberg, Strasbourg and Frankfurt are approached and challenged by anyone on account of the aforementioned ordered receipt of such money, legally and physically, or otherwise suffer or incur any damage on account of this, we shall represent them in this matter, answer for it, and hold them harmless without any risk.

14 And so that such urgent help may be the more fruitfully applied and rendered, we have made the well-born Georgen, Count of Wertheim, Philippsen von Feilitsch, Knight, and Veit Arenbergers, with instruction, credence, and several articles, to the royal dignity of Hungary, to confer and compare with their beloved and royal dignities in form and measure, how such servants may be of most use and benefit.

216 Sect. 1. of the Imperial Diet at Augsb. 2c. No. 809. W. xvi, 275-277. 217

The same decrees shall be used most fruitfully, as this was also discussed at the above-mentioned Imperial Diet at Nuremberg, and so acted, that the same decrees, what they hear and hear, and what will arise for them to answer, about how it is happening everywhere with the Turk's actions and actions, and also the resistance of the Hungarians, shall inform us, Archduke Ferdinand, governor 2c., as the warlord appointed for these matters, to inform our lord and friend, the Cardinal and Archbishop of Mainz, Elector 2c., as the Archchancellor, and to report this to others.

15. It has also been especially unanimously decided and considered good where the affairs of this war exercise of the Crown of Hungary against the Turk would be such that they would not have to use such help of the two fourths, as where the Turk (since God Almighty is for) conquers the Kingdom of Hungary, or obtains a treaty of his liking, or turns from Hungary to the House of Austria or other adjacent principalities with his people of war, that then such aid should be used to the House of Austria or other adjacent principalities where it is most necessary.
16. Since the resolution of the recently held Imperial Diet at Nuremberg contains, among other things, that we, the governor together with the appointed regiment, should give consideration, and think of ways and means, how and to what extent a constant and persistent maintenance of the regiment and the Court of Appeal might be invented; For this reason, at the present Imperial Diet, we submitted a number of points and articles in writings, of which we, together with the Electors, Princes and Estates, have now considered and discussed most diligently and faithfully, which of the proposed ways and means would be least burdensome and most beneficial to all Estates of the Empire. For excellent reasons, however, we have not been able or willing to finally decide on any of these points, but rather have directed and placed them in the orderly regiment for further consideration and advice.

In order that the established Regiment and Court of Appeal may continue to exist in essence, and that the Holy Empire of the German Nation may remain in law, peace, and unity, the Princes, Princes, and Estates, as well as their skilled embassies, have granted and promised that the Regiment and Court of Appeal will continue from Pentecost onwards, at a different time from the two years previously granted at Nuremberg, until the next future St. Michael's Day in the year 1527,

which together shall bear six and a half quarters of a year, in the form and measure granted at the recent Imperial Diet at Nuremberg, namely half of it, and the other half of it by the Emperor's Majesty. And the payment shall be made to two ends, namely in the two Frankfurt fairs. And the first goal of such payment shall take place at the next Frankfurt Lenten Fair in the year 1527, and shall be immediately and irresistibly placed and paid behind the mayor and council of the cities of Augsburg, Frankfurt, Nuremberg, or Speier, which money shall be delivered and handed over to the collectors who have been specially ordered to do so; the same collectors shall also do a thorough and fair accounting of it at the end of the six and a half quarter year.

The order in which the six Electors and twelve Princes sit, in their own persons and through their councillors, every quarter, shall also be observed. And namely, after in the Nuremberg parting in the order, Count Palatine Ludwigen, Elector, the Bishop of Bamberg, and Duke Georgen of Saxony are to sit, now on Michaelmas, next coming, the Bishop of Bamberg, as the spiritual prince, shall sit in his own person, and Palatinate and Saxony shall send their councils.

The other quarter of the year, which is due to the Archbishop of Treves, the Bishop of Wuerzburg, and Duke Wilhelm in Upper and Lower Bavaria, Duke Wilhelm, as the secular prince, shall sit, and Treves and Wuerzburg shall send their advisors.

The third quarter of the year in which Duke Hans of Saxony, Elector and Bishop of Speier, and Margrave Casimir of Brandenburg sit, the Elector of Saxony shall sit in his own person, and Speier and Brandenburg shall send their councils.

The fourth and last quarter of the year in which the Archbishop of Cologne, Bishop of Strasbourg, and Duke Heinrich of Mechelburg sit, the Bishop of Strasbourg, as the spiritual prince, shall sit in his own person, and Cologne and Mechelburg shall send their councils.

22 However, the prelates have been granted, at their diligent request, that they may appoint a persistent, skilful person to be in charge of the regiment for all their sakes. And governors and regiment shall have power and authority to act in all form and measure, by virtue of the regimental order, established at the Imperial Diet held at Worms, and subsequently amended at the Imperial Diet at Nuremberg in the year 1524, so that the same amendment shall be observed by them.

218 Cap. 11. of the imperial diets of 1525-1529. w. xvi, 277-280. 219

(23) And we, together with the princes, princes and estates, have changed the regiment and the court of review here to Speier for movable reasons, and thereupon have given the administrators of both regiment and court of review chambers, through our uncle, lord and friend, the Cardinal and Archbishop of Mainz, as the Archchancellor, orders to dispose of the chancery acts and actions, together with the persons belonging to them, to Speier in the most beneficial way, so that they will be here at Speier before St. Michael's Day. The Archchancellor has been ordered to dispose of the chancery acts and actions together with the persons belonging to them in Speier in the most favorable manner, so that they will be here in Speier before St. Michael's Day, so that all matters and actions will be carried out as they should be.

24th And after all kinds of infirmities and deficiencies were found in the imperial regiment and chamber court, so that the necessity requires to do them reformation, and to give good order, and such may not happen now shortly half of the time: so we have united and agreed that we, Archduke Ferdinand, in place of and on behalf of imperial majesty, our hosts, lords and friends, Mr. Albrecht, Cardinal and Archbishop of Mainz 2c, Mr. Ludwig, Count Palatine on the Rhine, Duke in Bavaria 2c., both Electors, each of us a Councillor; our hosts and friends, Mr. Georg, Bishop of Speier, and Mr. Hans, Duke in Bavaria, cousins, both Counts Palatine 2c., our friend, Mr. Wilhelm, Bishop of Strasbourg, Landgrave in Alsace, and Philipp, Margrave of Baden 2c., also each decree a council for such visitation and reformation, all of which will take place on St. Michael's Day. They shall all appear on St. Michael's Day at Speier, or wherever there will be persons at the time of the regiment or chamber court, and shall have complete authority and command from us, the imperial governor and commissaries, as well as from princes, princes and estates, which we also give them here with this farewell, both to visit the regiment and the chamber court with the utmost diligence of necessity, and to reform it most diligently and best, in persons and other defects and infirmities most faithfully, to put it in good useful order, as befits it.

Item 25: When at the Diet of 1523. The above-mentioned two-fourths of the twenty thousand men were granted firstly to the Crown of Hungary to help against the Turks, and at that time many of the princes, princes, prelates, counts and estates complained about the excessive and unequal support, and counts and estates complained about the excessive and unequal attacks, and did not consent to the same aid of the two fourths in any other way than that the remaining part of the twenty thousand on foot, also four thousand on horseback, which will be sent hereafter, should not be used.

shall not grant any new facility or give anything for this purpose, unless such proposals had previously been reduced according to each estate's opportunity and fortune 2c.; and because of the present further granted maintenance of the regiment and chamber court, some electors, princes and the counts in the Wetterau, in Swabia, Franconia, the Harz and Thuringia and other estates have again suggested 2c., that we, together with the Princes, Princes and Estates, hereby renew and pledge to them the pledge previously made at the above-mentioned and the last Imperial Diet in Nuremberg.

Item 26: After the monopolies and large companies have committed a selfish, unpleasant act, which is forbidden in common imperial laws with high penalties and punishments, the imperial fiscal shall proceed and act seriously against them, as is due in law, so that such is stopped and the common benefit is promoted.

27 As we, the governors and the regiment, have already established a coinage order in the Holy Roman Empire due to the passing of the Imperial Diet in 1523, but it has not yet been put into use and enforced, we, the princes, princes and estates of the Empire, want and believe that the same coinage order should be inspected again by the regimental councils and finally enforced.

28. Item: When at the beginning of the Imperial Diet some princes, prelates and other estates made a mistake in the session, which was somewhat detrimental to the action and affairs of the empire, so that princes, prelates and estates, at our request, kindly made to them by the governor and commissioners on the ninth day of the month of July, kept their sessions convivially and without danger, We, on account of Imperial Majesty, wish that each prince, prelate and estate shall not be prejudiced, harmed or aggrieved in any way by such a session and survey of this Imperial Diet, which is held in a convivial, harmless and orderless manner.

Item 29: When some estates of the Holy Roman Empire went out against the mandate and prohibition at the recent Imperial Diet at Nuremberg not to mint any more coins, the Imperial Fiscal proceeded and acted against these estates ex officio, and such minting occurred in the past peasant uprising due to noticeable emergency circumstances: our of

220 Section 1: The Imperial Diet at Augsburg 2c. No. 809. W. xvi,280-283. 221

on account of imperial majesty, also of the princes, princes and estates, the order and opinion that the fiscal shall not proceed any further against such, for the sake of what has happened, but shall desist from his case and drop it.

Item 30: As it has happened at previous imperial diets that the treaties have not been printed and sold in accordance with the original at times, we want no one to print this treaty of this imperial diet unless Andressen Rücker, secretary of the Mainz and imperial authorities, shows the printer the sealed original, and no printing of it is to be believed unless it is collated, extracted, and signed with his hand by Andressen Rücker.

31 Thereupon we Ferdinand, Prince and Commander in Hispania, Archduke in Austria, in Burgundy, 2c.., Imperial Majesty's Governor, and we, the appointed commissioners above mentioned, by virtue of our authority, on account of the Roman Imperial Majesty, our most gracious lord, everything and anything that is written above and may affect Imperial Majesty, steadfastly, firmly, and sincerely, to comply with it and to live it strictly and without refusal, not to do anything contrary to it, not to undertake anything contrary to it, not to act contrary to it, not to let anything go out contrary to it, nor to allow anyone else to do anything contrary to it on our account, but all danger. In witness whereof we Ferdinand, Prince and Archduke, have hereunto set our seal for ourselves and our fellow commissioners.

32. And we Electors, Princes, Prelates, Counts and Lords, also of the Electors, Princes, Prelates, Counts and of the Free and Imperial Cities of the Holy Roman Empire, envoys, embassies and rulers, hereafter named, also publicly confess with this farewell that all and each of the above-written points and articles have been made and decided with our good knowledge, will and counsel, also approve the same all together and especially herewith and in force of this letter; We do hereby agree and promise in right, good and true faithfulness, which, as far as each of us is or may be concerned with his sovereignty or friend, by whom he is entrusted or trusted, we shall keep and perform truly, steadfastly, firmly, sincerely and unbreakably, and to the best of our ability comply with and live up to them, without any danger.

33. And we, the princes, princes, prelates, counts, lords, and the free and imperial cities of the Holy Roman Empire, the embassies and rulers, who are written below, are: By the grace of God, we Albrecht, of the Holy Roman Church.

of the title of St. Peter ad vincula Priest-Card inal, of the Holy See of Mainz and of the Abbey of Magdeburg Archbishop, Administrator of Halberstadt, Margrave of Brandenburg, of Stettin, Pomerania, Duke of the Cassuben and Wenden, Burgrave of Nuremberg and Prince of Rügen. Hermann of Cologne, Archbishop, Duke of Westphalia and Engern. Richhard, Archbishop of Trier, Archchancellor of the Holy Roman Empire in Germania, Gaul and through the Kingdom of Arelat and through Italy. Ludwig, Count Palatine of the Rhine, Duke of Bavaria 2c., Johann, Duke of Saxony, Landgrave of Thuringia, Margrave of Meissen 2c. On account of Margrave Joachim of Brandenburg 2c., George of Schirn. Archduke of Austria 2c., Georg Truchsess, Baron of Walburg.

Ecclesiastical princes in person: Conrad, Bishop of Würzburg. Heinrich, Coadjutor of Worms. George, Bishop of Speier. Wilhelm, Bishop of Strasbourg. Johann, Coadjutor of Fulda. Messages of the ecclesiastical princes: The Bishop of Salzburg, Wilhelm, Bishop of Strasbourg. The Bishop of Bremen, Ewald von Bambach. The Bishop of Bamberg, Daniel von Rewitz. The Bishop of Eichstädt, Wilhelm von Seckendorf. The Bishop of Augsburg, Conrad Reintz, Doctor. The Bishop of Constance, Johann Faber, Doctor, with the order of the Bishop of Basel. The Bishop of Freisingen, Georg, Bishop of Speier. The elector of Münster, Wilhelm, Count of Mörß. The administrator of Regensburg, Augustin Roß, Doctor. Bishop of Brixen, Leonhard the Disciple, Baron of Ubelfels. The Bishop of Ratzenburg, Johann Michaelis. The German Master, Walther von Kronberg. Secular princes in person: Frederick, Duke in Bavaria 2c. Johann, Duke in Bavaria. Ernst, Duke of Lüneburg. Philips, Landgrave in Hesse. Ernst, Margrave of Baden. George, Duke of Pomerania. George, Landgrave of Leuchtenberg, on account of his father, Wilhelm, Count of Hennenberg. Messages of the secular princes: Duke Wilhelm and Ludewig of Bavaria, Christoph, Baron of SchwarZenburg, and Wolf of Selbolsdorf. Duke Georgen of Saxony, Ott of Pack, Dieterich. Duke Ott Heinrichs and Philipsen of Bavaria, Reinhard von Neumeck, Knight, and Conrad von Rechberg. Duke Louis of Bavaria, Counts of Veldentz, Wendelthür, D. Duke Henry of Brunswick, Ewald of Bambach. Duke Albrecht of Mecklenburg, George of Schirn. Duke Hans of Eleve and Jülich, Wilhelm, Lord of Renenberg. Johann Georgen and Johann, Counts of Anhalt, Lorenz Zocht, Doctor.

Prelates personally: Gerwig, Abbot of Wein-

[222]{.underline} Cap. 11: The Imperial Diet of 1525-1529. W. xvi, 2W-28S. 223

garten, on account of his and the subsequently written prelates. Namely Johann's Bastian of Kempten. Rudolf of Friedingen. Conrad of Kreißheim. Josten of Salmansweiler. Jerome of Elchingen. Andreas at Ochsenhausen. Peters at Ursin. Johanns at Rod. James at Mindernau. Johanns at Schussenried. Heinrichs at Markthal. Rüdiger zu Weißenburg, all abbots. The abbot of Rockenburg, Bernhard Besserer, mayor of Ulm. The Abbot of St. Cornelia, Leonhard Stockheimer. The Abbot of St. Heimeran at Regensburg, Augustin Roß, D.; on behalf of the Abbess of Obern- and Niedermünster at Regensburg, Augustin Roß, D. The Abbess of Essen, Ulrich von Thun. The Abbess of Rotenmünster, Conrad Mock, Mayor of Rotweil. On account of the counts and lords in the Wetterau, Swabia, Franconia, Thuringia, Harz and others, Bernhard, Count of Solms, has power. Count Georg zu Werthheim, Ulrich, Count zu Helfenstein. Hoyer, Count of Mansfeld. The free and imperial cities' embassies: Cologne, Arnold Brunnweiler, Arnold von Siegen, and Johann von Freisen, Doctor. Strasbourg, Martin Herlin, and Jakob Sturm. Metz, Gerhard Thammer. Worms, Philips Wolf. Frankfort, with orders of Wetzlar, Haman of Holzhausen, and Berchtold of the Rhine. Bisanz, Johann Libelin. Hagenau, Johann Huß. Colmar, Johann Humel. Goslar, Conrad of Dilligshausen. Mühlhausen, Bastian Roderman. Nordhausen, Jakob Boffman. Dortmünd, N. Mayor. Offenburg, Johann Gostenhoffer, town clerk. Regensburg, Georg Schneider and Johann Heimer. Augsburg, Conrad Herwart. Nuremberg, Christof Kreß, Bernhard Baumgarter, Johann Müller. Constance, N. Geißberg. Ulm, Bernhard Besserer. Reutlingen, Paulus Klein. Nördlingen, Jakob Weidman, Johann Rottinger. Rothenburg an der Tauber, Conrad Eberhard, Bonifacius Wormbser, called Böhem. Schwäbischen-Hall, Herman Büschler, Michael Schütz. Rotweil, Conrad Mock. Ueberlingen, Johann N. Hailbrunn, Caspar Herlin. Memmingen, Eberhard Zangmeifter. Schweinfurt, Andreas Glückeisen. Wimpfen, Johann Fisch. Gemünd, Giengen, Älen has violence Bernhard Besserer. Schlettstadt, Weißenburg, Landau, Obern-Ehenheim, Kaisersberg, Müyster in St. Gregorienthal, Roßheim, Türkenheim has power Johann Humer. Dinkelsbühl, Windsheim, Weißenburg in the North Gau, has Bernhard Baumgarter command.

In witness whereof we Albrecht, Archbishop of Mainz and Elector 2c., Ludwig, Count Palatine of the Rhine 2c., Elector, on account of us and our fellow Electors, and we Georg, Bishop of Speier 2c., Johann, Count Palatine of the Rhine 2c., of

Gerwig, Abbot of Weingarten, for our sake and for the sake of the prelates. We Bernhard, Count of Solms, for our sake and for the sake of the counts and lords. And we, the mayor and council of the city of Speier, on behalf of ourselves and the free and imperial cities, have affixed our seal to this farewell. Given and done in the holy imperial city of Speier, on the seventh and twentieth day of August, after the birth of Christ in the fifteen hundred and six and twentieth year.

810 Aurifaber's report from this Imperial Diet.

This document is found in the Eisleben Collection, vol. I, p. 278; in the Altenburger, vol. Ill, p. 657 and in the Leipziger, vol. XIX, p. 533.

In this year, an Imperial Diet was held at Speier in the month of June, to which John, Elector of Saxony, and Landgrave Philip of Hesse also arrived, along with many other princes, where, for the sake of religion, it was again decided that the Lutherans should rejoin the Papal Church and not undertake any innovation, and that they should behave according to the Edict of Worms, issued in 1521. Since the estates were divided and divided in this action, and the Elector of Saxony and the Landgrave of Hesse wanted to break away from the Imperial Diet and go home, the matter was directed by King Ferdinand and the Bishop of Trier, Elector, that a Christian, free concilium should be held in the German country within a year, in which these religious disputes would be settled and resolved, and in the meantime everyone should behave quietly and peacefully.

811. news of the Turkish battle that took place on Aug. 29, 1526 and other news, written from Nuremberg on Sept. 22, 1).

Äus Kapp's Nachlese, Theil II, p. 696.

From the Battle of the Turks in Hungary in 1526, on the 29th day of the month of August, on the day St. John Enthaup

tung, from Nuremberg Saturday the 22nd of September.

1st Willing service, honorable and highly respected, especially dear lord and friend. You have undoubtedly heard of the extent to which the King of Hungary, on August 29, a few miles from Fünfkirchen, lay prostrate against the Turks, from

1. In Walch's old edition: "den 12. Sept.", but, as below, it reads September 22, which was a Saturday.

[224]{.underline} Sect. 1. of the Imperial Diet at Augsb. 2c. No. 811f. W. xvi, 28S-288. 225

The king, who was betrayed by his own, lost the battle and received considerable damage, for which reason only the men fled from Ofen and the queen fled to Bratislava; it is written of three bishops and great lords who perished. I have not yet heard any news of the king that he is alive, although they sang Te Deum laudarnus at Prague, but he is said to have drowned in flight.

They are not yet in short supply in Milan, nor are they afraid that the Venetians will lie in front of it and do nothing, although they have lost a valiant summa of people in several storms and skirmishes before Cremona.

The alliance also undertakes to besiege Genoa with a powerful armada, but hopes that they will not succeed.

The emperor is sending a large armada from Rome, which, if they arrive happily with divine grace, would change a lot of things. He has also made on Genoa and the Low Countries by bill of exchange over four times a hundred thousand ducats; but the payment is consumed by evil practica.

5 Verhosse, Lord George of Fronsberg shall recently lead ten thousand good servants into Lombardy to relieve Milan.

The king of France has the dog hanged, and the emperor and the pope are sending themselves against each other as if one wanted and had to make himself master of the other, although I have no doubt and trust God well that the emperor will intervene. One hears that the Turk has further plans.

Inserted note eodeni the.

Dato letters have also come that the Turk has taken the county of Cilli, under the Archduke's jurisdiction, the city of Ofen, burned out the plague. The Archduke and Duke Wilhelm together with Duke Ludwigen have been with each other not far from Kopfenstein; the princes of Bavaria have described their countryside to Ingolstadt.

812 Emperor Carl V wrote to the princes of the German Empire about the true cause of the Hungarian defeat, blaming King Francis of France. Dated 29 Nov. 1526.

From Goldasts oo "8t. iMp., tom. I.

Translated from the Latin by Joh. Frick.

Carl von GOttes Gnaden, gewählter römischer Kaiser, zu allen Zeiten > Mehrer 2c., den hochwürdigsten und Hochgebornen Fürsten, des heiligen > römischen Reichs Churfürsten 2c.

Most reverend in Christ Father, venerable, highborn princes, beloved friends and homes. What we have hitherto done for the welfare, peace and tranquillity of the common people is, we believe, so well known that our reputation and honor cannot be harmed in the least by the malice of any man. We have been careful at all times not to prove our actions with made-up and false words, as most do, but with the deed itself, not before individuals and those who lack right understanding, but before the great God who tests hearts, and before all of Christendom.

2. We do not wish to mention older histories here, but precisely because we wholeheartedly desire and wish to provide for the common good and especially for the tranquility of the German Empire, we have acted against the King of France, whom, as everyone knows, we had every right to hold captive with us, After we had received him with all love and grace in our Spanish lands, and after he had been held in great honor by our subjects, he had been so kind that, if he had not spoiled his own luck, it would easily have seemed as if he had not only not been defeated in the encounter at Pavia, but had even been the conqueror. Although he was our enemy, we nevertheless married our beloved eldest sister, who was so close to us in the successes of important kingdoms, to him, so that he might become our friend and brother-in-law from an enemy. Everyone considered him a destroyer of Christianity, and we wanted to bring the glory of general welfare upon him. He took much from our ancestors in the Kingdom of Spain and the Duchy of Burgundy by force and kept it against all justice and equity; nevertheless, we conceded our rights to him in this and only asked him for what we could not pass without hurting our honor and dignity and without the constant reluctance of our subjects, namely, what he himself had to give us back, even without our seeking (if he otherwise wanted to rightly claim the name of the most Christian). This king, who was pardoned with so many benefits, we have brought back from captivity in

1. Maybe: Succession?

226 Cap. 11. of the imperial congresses of 1525-1529. w. xvi, 288-290. 227

He reinstated his royal honors and, despite the advice of many who thought he was not to be trusted, allowed him to go to France, preferring to put his loyalty to the test and to forgive our rights than to let ourselves be blamed for any misfortune that might befall Christendom. Let us be blamed.

3. And while we, after the internal unrest had been settled, were getting ready for the journey to Italy, as had been agreed among us, and in the hope that he would keep his word just as we keep ours, turn our weapons against the constant arch-enemies of our religion with united forces, as through both of which the kingdom of Hungary could have been protected and the enemies removed from the country, he, on the other hand, is arming himself against us for a bloody war, and attacks, After he has entered into an offensive alliance with the Roman pope and several other potentates in Italy and divided our Neapolitan kingdom among them, so that one of them, with empty assurances that he will keep what he has promised us, is preparing to defend Hungary, while the other is friendly to us, Hungary, only that they might invade us unawares, with these aliirs of his, hostile to our lands and those of the Holy Roman Empire, putting out of sight both our love and affection, and the good of Christendom and the honor of our religion.

But as they did not succeed in their enterprise as they wished out of the just judgment of God, it was not enough for the French king to attack us by force, but he also throws blasphemies around and has them printed with royal privilege and scattered everywhere, without concern that he might invalidate his own words by his actions and deeds contrary to them. And therefore we (although this responsibility or rather scandalous writing, which was printed in the past in both Latin and French with a royal decree in Paris, was answered without our knowledge) did not want at all, but rather expressly forbade, that something of the sort should be published in our kingdoms and countries, and it was considered far better to win him over by virtue than by counterinsult, living in the hope that our gentleness and modesty would subdue and tame his will to anger.

5 Now that a copy of the letter written by the king himself to you and to the rest of the estates of the Holy Roman Empire has been sent to him for the preservation of the free

If you have allowed to reach us the letter of the Holy See, which was delivered to us on the occasion of the arrival and departure of the nuncios to be dispatched in the name of the Empire, not in copy, but printed in Paris, and if we perceive that the King of France therein is expressly acting upon us and our imperial dignity and honor in an indisputable manner, we are obliged to reveal the truth to everyone and to give an account of our actions, even if we would much rather act in these confused and dangerous times than in our own private matter, Although in these confused and dangerous times we would much rather act on the common and private matter, we are nevertheless obliged, whether we want to or not, to reveal the truth to everyone and to give an account of our actions, so that it does not appear as if, through our excessive silence, we accept such false invectives and blasphemous speeches as known.

6. Accordingly, we are sending you the aforementioned responsibility or rather invective, together with an enclosed rebuttal of the same issued in our defense, so that you may the more thoroughly and extensively recognize by what right and in what manner the French king can excuse his broken loyalty and oath; How he wants to be regarded as a peace-loving gentleman, and boasts as if he had offered us cheap peace proposals, although he did not keep a treaty, but against the voluntarily given and accepted loyalty forged an offensive alliance, of which we also send a copy, against us and made a hostile incursion into our lands. How inclined is he to Christianity, the ornament of our religion and the honor of the Christian name, that, hearing that the cruel tyrant, the Turk, is invading Hungary with a large number of soldiers and instruments of war, he makes war on us and compels us to defend our Hungary. power within our borders for the protection of our subjects! Hence it came about that the arch-enemy, to the greatest dishonor of the Christian name, was granted his wish, and this strong rampart of our religion was brought under his impious command, the illustrious king murdered, the Christians driven from their homes, so many temples defiled, and so much innocent blood shed, that we cannot tell it without the utmost sorrow of heart. And since he has given rise to this and all other mischief and misfortune of the common people, he now pretends to have felt this evil, just as if he would have given more credence to his words than to his deeds and the testimony of all those who saw them with their eyes. But we think that he wrote this with the intention of shutting them up,

228 Section 1: The Imperial Diet at Augsburg, 2c. No. 812. W. xvi, 290-293. 229

who caught his breeze and did not let himself be averted from claiming that the Turks had attacked Hungary so fiercely through his help and incitement. However, let us pass by the words of others with silence, and rather come to the letters of the king himself, written with such a false and distorted sentiment.

If he was concerned that the Christian religion would be endangered; if he wished the Republic well; if he cursed the weapons that would be taken against the enemies of our religion, the power that would be put into the field against them; if he condemned the attacks that were made for their extermination, but were carried out on ourselves, and that a Christian would shed Christian blood: why did he himself arouse new war unrest and thus put the Republic in danger? Why did he deprive them of their peace and tranquility? Why did he invade our lands by force and shed Christian blood as soon as he began his government? Why, by his cunning plots and undertakings against the common welfare, did he force us to withdraw our power and the plots we had made several times against the common enemies of our religion for the protection of our subjects? Why does he prefer to be unhappy with the shedding of much Christian blood, despite the divine justice that supports our righteous cause, than to see the glorification of Christ and his own honor?

8. this, although it is known to men, he has no hesitation, without considering whether he is spreading truth or lies, to lay all the blame on us by pretending that we seek to conquer a small piece of land with much blood. Certainly, we were satisfied with a small piece of land for the liberation of such a great king, and would not even have demanded this, if our right to it, as can be clearly seen from the answer to the French apology, were not known to all, and the disregard of it could not be interpreted both for a piece of Christianity, or for a generosity, but rather for a carelessness and sleepiness. And the king, both in the covenant made and outside of it, with express words that he had heard from his mouth and confirmed with a sacred oath, gave the assurance that he would restore this duchy to us, even afterward, when he was released from captivity and came to his kingdom, verbally and through his own words.

In his letters written to us, the German government indicated that it intended to keep and fulfill all the covenants contained in the alliance; finally, however, it changed its mind and no longer wanted to consider restitution: We have not been able to decide to take revenge for the broken covenant, to invade his lands and to offend the common peace by new hostilities, but have urged his hardened heart, partly in writing and partly orally through our nuncios, that he should keep his promise and, if not for the honor of the commonwealth, at least for his own honor. But because he prefers to see the whole of Christendom plunged into obvious danger and to forget all about his given loyalty and sworn oath, the misfortune he himself cites has affected us. In the meantime, he is not afraid to say how wrong he would have protested to us to accept the Christian peace, and in doing so, he uses the very words that we have often reproached him with, that he should not break the oath and the loyalty.

9. That time is wasted through various delays, that the fields of the Christians are devastated, cities destroyed, fires and murders committed, the borders of the enemies extended and their power increased daily, is owed by Christendom to none other than King Francisco, who, dwelling in the midst of Christendom, boasts and brags that he is far removed from this fire of war and from the imminent danger to Christendom; Who confuses everything, lets no one live in peace, forces the peoples to be sent against the Turk to lead against him, stops the envoys sent for the good of the common people in his empire, and counts among his victories that the Turk has thus overrun our brother-in-law's empire, enjoying himself with it, that he is called the most Christian by his own, and regrets our brother-in-law's misfortune, who sacrificed his life for the faith, for the fatherland and for the honor of God Christ and attained a better one, leaving the fame of a pious, brave and magnanimous prince to posterity. For all sensible people must consider this not a misfortune but a good fortune. But how much more unfortunate the king is in France, he may see for himself. At least we would rather exchange our fortune with the king in Hungary than with the Frenchman, even if he often and impertinently lashes out that he wants to try everything so that the peace of Christendom could be preserved. If he seeks this, who will challenge him to a quarrel? Who will invade his lands?

[230]{.underline} Cap. 11. of the imperial diets 1535-1529. w. xvi, 293-295. 231

Who wants to get involved with him? Who wanted to stir the dung? If he wishes to see again his sons, whom he gave us as a scourge, why does he not keep the contracts made? If he promised something which it is not possible for him to keep, why does he not return to captivity as he promised? Indeed, he will learn that we are concerned about the common welfare and his honor at the same time. But if he wants to continue the war, should we put our honor at the back of our minds and allow such a great enemy to senselessly attack the army entrusted to us? This reminder, this protestation, which he wants to make to us, is most suitable for him. However, we must almost be ashamed of ourselves that we answer this empty and saber-like chatter so expansively.

(10) If he is far from danger, if he enjoys the most pleasant peace and tranquility within the borders of his kingdom, we never begrudge him this happiness, but rather congratulate him on it from the bottom of our hearts; indeed, we would congratulate him even more if, enjoying tranquility, he also allowed his neighbors to live in peace, and would neither start so many wars, nor endeavor to confuse everything by secret connections. All this, although it cannot be unknown to anyone and therefore needs no testimony, we have nevertheless wanted to report to you, so that no one would think that one must believe such gossip, and so that so many bad words would not offend our still unsullied honor in the least; and finally also so that you know that it was only due to the king in France that we were not able to complete the journey we had begun, of which we had thought something to you in the previous days.

However, with the help of God, we hope to arrange our affairs in such a way that, if he is already against us, but his intention has been frustrated, we will satisfy our desire to make ourselves well deserving of the commonwealth and our zeal for the purity and propagation of our religion. For in the end, on the twentieth day of the next coming month of January, we want to hold a general assembly in this Castilian kingdom of ours, namely in our city of Valladolid, to which we are now departing, where help is to be sent quickly to Germany, so that we are not only able to defend it, but also to weaken the enemy's undertakings and bring them away from the Christians again. For the Spaniards have thereby been led into such a movement of mind.

They have already begun to risk all their strength and fortune, even their own blood, and encourage us to this campaign, for which we have sacrificed (if it will be good) not only all our kingdoms and dominions, but also our person, blood, even our soul to Christ, the great God.

If, in the meantime, by divine inspiration, the King of France should change his mind and make peace with us, we will not only strive to sincerely promote his benefit, honor and reputation in all respects, and to forgive him gladly and willingly for the wrong done to us, but we will also be prepared to make amends to him for our rights, so that, after the disputes have been settled, we may, with united forces, defeat our enemies, drive them from their homes, or even, according to God's will, bring them more easily into Christ's sheepfold.

By the way, we, our beloved friends and foes, consider the harmful intrigues of the French to be hidden from you, as it is their own business to constantly think about how they can cause trouble. It is only for you to believe their words so that they realize that you, as great princes, care nothing for them. Given in our city of Granada, November 29, in the year of our Lord 1526, the eighth year of our Roman Empire.

813: Farewell to the Diet of Esslingen, established in 1526. Given in Esslingen, December 21, 1526.

From Lünig's Imperial Archives, pari. Zen. eont. I, x. 468.

By the Grace of God, we Philip, Margrave of Baden, Imperial Governor, and the decreed councillors of the Imperial Regiment in the Holy Empire; also we the Electors, and twelve ecclesiastical and secular princes, appointed in the Imperial Regimental Order, established at Worms; and of the same embassies, named at the end of this farewell, do hereby publicly confess, as is provided in the now touched Imperial Regimental Order by a special article: if it should come to pass that any remarkable things should occur concerning the Holy Empire, that then an imperial governor together with the regimental councils of the Roman imperial majesty, our most gracious lord, should proclaim this and nevertheless let it reach the six electors as well as the twelve ecclesiastical and secular princes appointed in the said order, who then

232 Section 1: The Imperial Diet at Augsburg 2c. No. 813. W. xvi, 295-298. 233

They shall appear at the reported regiment and act and decide according to their best reputation together with the governor and the regiment for the benefit and the best of the imperial majesty and the empire. And if the matters would be public, which would not suffer any delay, they shall proceed in the matters and comply with what is decided by several parts; or, if the size of the matter requires it, summon other princes and estates of the empire to them, and that the same princes and estates shall also appear obediently thereupon, and thus do and act with diligence and faithfulness, as they are related to and owe to the imperial majesty and the holy empire; as then this article actually contains. Accordingly, when we, the above-mentioned governors and regimental councils, consider the swift and serious rage with which the hereditary enemy of the Christian faith and name, the Turk, recently attacked and invaded the Christian kingdom of Hungary last summer, we can only conclude that it is not a matter of doubt that the kingdom of Hungary has been attacked and invaded, The royal dignity there, of blessed memory, together with its land and people of war, was forced to rescue it, and a battle with great defeat and cruel bloodshed of the Christians, the Oerter, and even the said king himself, was victoriously accomplished. Then the capital of Hungary, called Ofen, together with the town of Pest, conquered along with other towns and villages, plundered and burned after miserable murder and slaughter of the inhabitants, devastated, with the dragging away of the Christian people, a large number of goods and livestock and other plunder, which cannot be compared to a small treasure: Considering the noticeable damage, and that such a victory of the Turk, as an instrument and advantage for such further penetration and ravages in Christendom, will incite him to more poverty, iniquity, and treachery, and that his final intention and plot will be to persistently persecute Christendom to the point of complete conquest and extermination. '

(1) And therefore, especially for this supreme cause, by virtue of the proposed article, the above-mentioned princes and rulers, on the first day of the month of December, recently summoned to us, in such burdensome matters and how to meet such intentions and invasions of the Turk, to act together with us in a proper manner and to deliberate and decide. Upon which request we, the above-mentioned princes and princes, appeared here in person, and the others, who were prevented from attending and stayed away for legitimate reasons, by their excellent message. And thus we all have two ways, the first one, one

We have taken into our hands the urgent, and the other, the persistent aid, which we governors and regiment have drawn up in various articles, and have put them under careful consideration, as to how they can be most usefully and most effectively employed against the Turks, and found that especially for a great and persistent help, nothing can be done or acted here now, but that the greatness of the matters requires a common imperial Diet or assembly of all imperial estates.

2. and in consideration, because the above-mentioned article is capable in the affected regiment order, and such not only a principality or landscape of the empire, but the whole German nation, and in addition also the Christian faith, and of each soul, honor, body and property concerns, and therefore a common work, the same common assembly highly requires to perform and act with common council.
3. And so that such common persistent help and resistance against the Turk may thus reach its final progress, we, the above-mentioned governor and regimental councillors, also electors, princes and their embassies, have considered it unavoidable and necessary that for the settlement of such common stately and persistent help and resistance, and resistance, due to the causes of the burdensome action taken and the tyranny practiced by the Turks against the Crown of Hungary, and especially because a further serious invasion by the Turks is to be expected in the near future spring, a general assembly of the imperial estates is to be described.
4. and therefore, as the letter of the above article of order is able to require other princes and estates of the realm to appear in their own persons on Monday after the Sunday of Lent in Lent next 1) to Regensburg, decided unanimously. However, if for the sake of one or more conjugal affairs they should not appear, they should nevertheless finally decide their message with complete force and without hindsight 2) to order such persistent help and what may serve to resist the Turks and their followers, also in other necessary matters, which have been referred here from Esslingen to the same general assembly, to deliberate and conclude.
5. and after the imperial majesty and the holy

1. That is, April 1, 1527.
2. In the old edition: "without getting behind", which is as much as without backing, without first inquiring of their masters.

234 Cap. 11. of the imperial congresses 1525-1529. w. xvi, 2s8-301. 235

If Her Majesty is aware of the importance of such and other burdensome matters and affairs to the Roman Empire, to the whole of Christendom, and especially to the German nation, she shall be notified of such a meeting and the reason for it in writing by post, with the appendix that we governors and regiments, princes and princes, and their embassies, desire nothing better, than that Her Majesty, if it were possible, appear at such assembly in her own person, considering that such would do much good to the whole of Christendom, to the Roman Empire, and especially to the German nation, and would be no small comfort in the heavy burden in which the German nation now stands.

Since the time is somewhat too short for Her Majesty to appear, nevertheless, Her Majesty will dispose of the German nation for comfort and help in the most beneficial way, so that the Holy Empire, especially the German nation, and the other high and burdensome concerns and necessities may receive salutary and gracious counsel, help, and understanding, so that the German nation and its members may be placed in a peaceful, unified being. On this day we, the above-mentioned governor and regiment, wish to appear.

Further, for the sake of urgent help, it is considered good that the bordering princes, sovereignties and countries, whose place the Turk would like to invade, be reminded with the provision of passports and otherwise, and in turn be put off to the same time of a counter-help.

After Austria, Saxony, Brandenburg and Bavaria have respected the bordering territories, and then the princes of one part have their own person, and the others have embassies, it is now acted with the same princes and embassies that the princes and the embassies send their sovereigns in resistance, so that one part may come to the rescue and help of the other, and be able to shoot.

(9) And although the Turk, after conquering the Hungarians, has gone home (as it is said), it is not certain, and it is to be feared, that he has done so for his own benefit, and is willing to invade Hungaria or other parts of the German nation again in the future spring, and to extend his power further. In order that the rulers, lands and sovereignties who are in contact with him may not be abandoned or shortened by the urgent aid, it is mutually agreed and resolved that the urgent aid of the two fourths shall be granted to the Crown of Hungary and others against the Turk at the recently held Imperial Diet at Speier.

The governor and the regiment will therefore take great pains to see that this is done, and that the imperial treasurer is ordered to proceed with it. And what is thus imposed, that the same be kept with the four ordered cities and not used or turned to any other place, but only to resist the Turk, as such has recently been granted at Speier, and the article of farewell is able to do so.

(10) And in order that this may be strictly and certainly complied with, it is considered good that, in addition to the four regimental persons named in the farewell at Speier, some more be appointed by princes, princes and the same councils and other estates, who, by their princely dignities, and the councils and others by their duties, shall pledge not to attack such money or to transfer it to other places.

11. that the same appointed princes and rulers have the power and command to attack and use the above-mentioned money at any time, if necessity requires it, solely for the resistance of the Turks in the places where it will be most necessary.

12. And these are the princes and sovereigns, so decreed, namely, the royal dignity of Bohemia, as Archduke of Austria, the Elector of Saxony, the Elector of Brandenburg, Duke Frederick and Duke Ludwig of Bavaria, and the Bishop of Augsburg, as adjoining and bordering princes.

(13) And especially for the promotion of trade, if the Turk were to make his move on Poland in the coming spring, it is well considered that Saxony and Brandenburg, for the sake of urgent assistance, should require the other princes, namely Austria, both dukes of Bavaria, and Augsburg, as well as the four in the regiment, ordered according to the agreement at Speier, to go to Coburg. If, however, the Turk were to invade Austria or Bavaria, Austria, Bavaria and Augsburg, the Electors of Saxony and Brandenburg, and the above-mentioned four regimentals should have the power to take on competent captains, to attack the money for it (as above), and to render urgent assistance where it will be most necessary, but nowhere else than against the Turk.

14th The four cities, where the money of the urgent help is to be deposited, shall also be informed of this opinion, namely that they, without regard to the previous order, the farewell to Speier, shall pay all that which is behind them, such urgent help.

[236]{.underline} Section 1: The Imperial Diet at Augsburg 2c. No. 813 f. W. xvi. 3m-so3. 237

The above-mentioned princes and princes, as well as the four regimentals, who have been appointed in the above-mentioned leave, shall not give it or hand it over to anyone, but shall keep it with them until the above-mentioned princes, princes, and the four regimentals have been informed.

Nevertheless, the money deposited for urgent aid, if it is not provided against the Turks or if it would be unnecessary, shall be delivered and handed over again to each state, according to the article of the recently held Diet of Speier.

16 That princes, sovereigns and the appointed councils shall also have the power, where the greatest need and haste require it, to extend such urgent assistance from six months to three months, and thus to duplicate the number of foot soldiers.

17 In addition, it is considered good that the Electors and the abutting princes inquire in the meantime about the nature and occasion of the Turkish assembly, about other abutting princes, counts and dominions, and about their borders, as much as possible, as to how things are and are situated everywhere, and that the Electors, princes, and others, who have been ordered to the money, should at all times inform each other about this, so that they can better direct their advice and urgent and persistent help to them.

18. and these are our hereafter determined Electors' names, who appeared in their own person at Esslingen, and the other messages. By the Grace of God we Albrecht, Cardinal Priest of the Holy Roman Church, Bishop of Mainz and Magdeburg, Administrator of Halberstadt 2c., Archchancellor and Elector of Germania. Reichard of Trier, Archbishop, by Gaul and the King

Reich Arelat of the Holy Roman Empire Archchancellor and Elector. Ludwig, Count Palatine of the Rhine, Duke of Bavaria, Archchancellor of the Holy Roman Empire. On behalf of the Archbishop of Cologne, Dieterich, Count of Manderscheid, and Doctor Bernhard von Hagen, Canonicus and Chancellor. The Elector of Saxony, Mr. Hans von Minkwitz, Mr. Christoph Groß. The Elector of Brandenburg, Philipp von Weißenburg and Hans von Arnim.

19, The names of the other twelve ecclesiastical and secular princes: Matthäus von GOttes Gnaden, der heiligen römischen Kirche Priester-Cardinal, Erzbischof zu Salzburg 2c.; Weigand, zu Bamberg. Conrad, at Würzburg. George, at Speier. Wilhelm, at Strasbourg. Christoph, at Augsburg; all bishops. Frederick, Duke in Bavaria, Count Palatine on the Rhine. Wilhelm, Duke in Bavaria, Count Palatine on the Rhine. Messages: On account of Duke George of Saxony, Lord Hans von Schönberg. Margraves Casimir, William of Wiesenthaw, Simon of Zegwitz. Duke Henry of Mecklenburg, Caspar von Schöneich.

And in witness whereof, we, the governors and regiment, have decreed this treaty with the imperial secret to be touched regiment, that we use ourselves herein. And for the sake of us, the princes and princes, also the embassies, we Albrecht, Cardinal, and Archbishop of Mainz and Magdeburg, Primate 2c., and Ludwig, Count Palatine on the Rhine, Duke in Bavaria, princes; and we Weigand, Bishop of Bamberg, of the six ecclesiastical princes; and we Frederick, Count Palatine on the Rhine, Duke in Bavaria 2c., all of the above, for the sake of the six secular princes, each of us has affixed his seal to this farewell. Given at Esslingen, on the 21st day of the month of December after the birth of Christ our dear Lord fifteen hundred and six and twentieth years.

The second section of the eleventh chapter.

Of the imperial congresses held at Regensburg in 1527 and again at Speier in 1529.

814: Farewell to the Diet of Regensburg, established in 1527. Given at Regensburg, May 28, 1527.

From Lünig's Imperial Archives, pari. Zerr. oont. I., p. 471.

We Wolf, Count of Montfort, Imperial. Governor's Official Administrator, and the Councilors Ordered

of the Imperial Regiment in the Holy Empire. We, too, the Electors, Princes and other Estates of the Holy Empire, hereinafter called: hereby publicly confess, as Roman Imperial Majesty, our most gracious Lord, Governor, and we the above-named Regimental Councillors, together with the six Electors and the twelve other Estates of the Holy Empire. Majesty, our most gracious Lord, Governor, and we the above-named Regimental Councils, together with the six Electors and twelve ecclesiastical and secular Princes, in the Imperial Regimental Order, to

238 Cap. 11. of the imperial congresses of 1525-1529. w. xvi, 303-305. 239

The royal dignity there, in blessed memory, together with its country and people of war, was forced to save itself in a field battle with great defeat and cruel bloodshed. The royal dignity there, in blessed memory, together with its country and people of war, was forced to fight a field battle with great defeat and cruel bloodshed, The royal dignity there, of blessed memory, together with its peasantry and warriors, was forced to rescue it, a field battle, with great defeat and cruel bloodshed of the Christians, the places, so that the said king perished, victoriously accomplished, many cities conquered, and partly burned, after miserable deaths and murders of the inhabitants plundered, burned, devastated, with the dragging down of many Christian people and robbery. People and robbery 2c., and that such a victory of the Turk, as a tool and an advantage, will provoke him to more poverty, sacrilege and defiance, and that finally all his intentions and plans will lead to the total conquest and destruction of Christendom.

1. Thereupon two ways, the first, a hurried one, the other, a persistent help, as they had been drawn up at that time by governors and us, the regiment, in articles to be deliberated on differently, given to princes, princes and their embassies, taken before the hand, the same put into diligent consideration, how they were to be carried out, raised, and used for the most useful and most shootable 2) against the Turks. And found out that especially on a large and persistent help at that time stately, fruitful and finally nothing can be done nor acted, but that the size of the action and things requires a common imperial diet or assembly of all imperial states. And in view of the fact that the article in the regimental order in question is able to do this, and that this not only affects a principality or a region of the empire, but also the entire German nation, as well as the Christian faith, each person's soul, honor, body and goods, and thus a common work, this common assembly must be established.
2. Added by us from the parallel passage of the previous number.
3. In Walch's old edition: "erschlüßlichsten. Cf. §§ 1 and 8 of the previous number. The word "erfchießlich" stands in Luther in the meaning: ersprießlich; this, however, Luther derides as a neologism (Dietz).

The Supervisory Board is responsible for the implementation of the Code of Conduct.

2. And therefore governors, and we regimental councils, also princes and princes, and of the same embassies, so that such persistent help and resistance against the Turks may thus achieve its final progress, and especially because this summer a further serious invasion by the Turk is to be expected, have, according to the unavoidable necessity, held this assembly day, and all the estates of the empire have been summoned to appear on Sunday Lätare, here in Regensburg in their own persons, or, if one or more would be prevented by marital causes, by their embassy, to finally deliberate and decide on the above-mentioned persistent assistance and what may serve to resist the Turks and their followers. Thus the noble and highborn Prince and Lord, Philipp, Margrave of Baden 2c., as Imperial Majesty's governor, together with us, the councillors of the regiment, the content of the farewell and tender at Esslingen, arrived here at the right time in such numbers, and first of all his princely grace; and when the same departed some days ago for obvious reasons, then we, the above-mentioned governor's office administrators and councillors of the regiment, were always willing and ready to take our part in the actions that were required; also to await the arrival of the absent estates or their messages, so that the latter may reach and obtain their progress, so that in this case nothing would have been lacking or invented on our part, as far as and where subsequently moving causes indicated by the estates would not have been present. Likewise, we, the embassies, as many as arrive here and are named hereafter, dispatched by our most gracious and gracious lords and sovereigns, in accordance with the content of the tender that has been issued, to take action according to necessity; also to help advise, act and conclude everything that is required by Roman Imperial Majesty, common Christendom and the Church. Majesty, common Christendom, the Holy Empire and the German Nation to honor, benefit, good and welfare. And although it was found that, considering the gravity and greatness of the matters, our most gracious and gracious lords, princes and rulers were eager, willing and inclined to attend such a day in their own person, the diligence of the disobedient half of the subjects, who are still not completely satisfied at this time, as well as other troubles, which would otherwise have been in other ways, would have been in view;

240 Section 2: Von den Reichst, zu Regensb. 2c. No. 814. W. xvi, 305-308. 241

which all, in addition to other impediments to personal arrival, and especially this time to get out of their dominions and territories, give cause.

Accordingly, we, the embassies, have taken the matter in hand, have consulted it most diligently, and, out of dutiful obedience, have been highly eager, according to the form and opportunity of the transaction, to undertake, advise, act, and decide everything that the aforementioned farewell and the tender that has been issued requires, as well as the necessity of the matter.

We have considered, first of all, the size of the matters, and that the states and their embassies arrive here in small numbers, and whether the assembly is already present in greater numbers, which we cannot determine or accept, so that nothing substantial, fruitful and final may have been done and acted upon.

5. So that we may consider, since our most gracious and gracious lords, the six electors and twelve ecclesiastical and secular princes, who have been personally at Esslingen, in addition to governors and regimental councils, in such highly important and burdensome matters, which not only, as has been heard, not only a principality or a region of the empire, but the whole German nation, and also the Christian faith, and the souls, bodies and goods of each and every one of them, do not want to submit to the action, or to decide on it, but which are put and pushed to the request 1) and action of all the estates of the holy empire.
6. In addition, the Roman Emperor's Majesty, through the above-mentioned governor and regiment, princes and princes and their messages, was also informed of such a meeting and the reason for it from Esslingen in writings, with the appendix that they desired nothing better, than that Her Majesty, as far as possible, wanted to appear at such a meeting in her own person, considering that this would do much good to the whole of Christendom, the Empire and especially the whole of the German nation, and would be no small consolation in the heavy, sorrowful burden in which the German nation now stands. However, since the time is somewhat too short, so that Her Majesty is presumably not well able to appear, Her Majesty nevertheless wishes to comfort and help the German nation in the most beneficial way.

1. With Walch: "Auferforderung".

We, the embassies, decree that the Roman Empire, especially the German nation, will receive salutary, gracious counsel, help, and understanding for this and other high and burdensome concerns and necessities, so that the German nation and its members may be peacefully united. But since this has not yet been done by Her Majesty, we and the embassies consider that it has undoubtedly been omitted and prevented by Her Majesty's great marital duties 2) and business, and in no other way. Therefore, for these and other excellent reasons, we, the embassies, find it highly and almost burdensome, and also not useful, to undertake some action in this work, as we would have been well inclined to do, willing and obliging, where there was nothing fruitful in it, or to submit to it. And therefore, if it should be delayed any longer, it is considered that time will be lost here, and that the form of the matter will reach the imperial majesty much more slowly, and that the less will be done to resist the Turk, and in the end nothing else will happen, but the greater the burden, harm, mischief, scorn and ridicule, all to the great irreparable damage and burden of the whole of Christendom, and especially of the German nation.

7. Therefore we, the embassies, did not know how to delay the matter any longer, but considered it necessary, useful and good, due to the revealed causes mentioned and the considerable need, that this action, as it would take shape, should also be of interest to the Roman Imperial Majesty, to all of Christendom, to the Holy Empire, and especially to the German Nation and its members, be reported to the Most Reverend Roman Imperial Majesty, as our most gracious Lord, in the most urgent and beneficial manner, with the highest and most humble request and appeal, that Her Imperial Majesty first of all graciously strive for and receive our present action, which is due to the present embassy, in no other way than to meet the need, in the most humble and faithful opinion.

8. And since, for the above-mentioned reasons, nothing fruitful or definitive was acted upon or decided upon at this scheduled meeting of the main articles, for which the same was announced, our governor's official administrator and regiment, as well as the decreed and skilful embassies, are furthermore not to be affected.
9. "Ehehaften" as a noun occurs again in No. 814. In Luther, "ehehaften" as an adjective occurs only once in No. 747 of the previous volume, otherwise "ehehaftigen", that is, lawful. See Dietz 8. v.

242 Cap. 11: The Imperial Diet of 1525-1529. W. xvi. 308-310. 243

Most sincerely request that Her Imperial Majesty may lead this matter, as it affects her, to an imperial mind and heart, and may have, hold and provide the German nation with gracious command, protection and protection, to give the above-mentioned and other high and burdensome duties and necessities a salutary and gracious understanding, so that the heavy, painful burden of the tyrannical Turk's necessity may be averted, and the German nation and its members may be placed in a peaceful, united being.

(9) And for this reason, we have considered in good faith that nothing could be more useful and more advantageous 1) for this trade, than that Her Majesty would have had an Imperial Diet held and announced at a convenient time and place for Her Majesty's benefit, and yet we have wanted to have this placed under Her Majesty's authority for Her Majesty's good pleasure.

10. After it has been judged that the doing of this work and trade, as indicated above, does not only concern the German nation, nor is it in the latter's power to meet or oppose it properly alone, but that all other Christian kings and potentates also highly and urgently respect the need for help against the Turks: We would like to remind Your Imperial Majesty most diligently that Your Majesty deigns to work with all diligence so that a common peace of Christendom, as much as possible, or at least a cessation of the now pending confusion and disunity of the high Christian heads and estates, may be achieved in the German nation as well.

11. And when the well-born and noble Lord Ulrich, Count of Helfenstein, and Lord Sigmund Ludwig, Lord of Poland, on account of the royal dignity of Bohemia and Hungary 2c. have made several half-article requests to us, the embassies, and first of all, since they have heard that we are willing to take hold of this assembly day, they have, on account of royal dignity, requested and requested that, in consideration of these grave and important matters, in which the Holy Roman Empire is not a little concerned, this day be extended until the following Martinmas, and that it be again appointed and held here in Regensburg. On the other hand, after the maintenance of the Regiment and Chamber Court has been granted no longer than the next St. Michael's Day, and then the time of such maintenance will end, that on account of our gracious
12. Walch: "erschließlichers".

We, the embassies, have agreed to grant the maintenance of half of the regiment and chamber court mentioned above until St. Martin's Day. Thirdly, that for the reasons which they have put in writs and handed over to us, we want to follow with royal dignity the urgent aid which has recently been granted and decided at Speier and Esslingen. Lastly, whether the Weyda 2) wants to take care of and order servants and warriors in our most gracious and gracious lords and sovereigns' principality and sovereignty, so that they would not be granted a passport or passage, as they have presented all of this to us at length and most skillfully.

12th We have given and opened the answer to the above-mentioned von Helfenstein and Poland from our previous deliberation and diligent consideration of the matter: namely, to the first article, that this Assembly Day should be extended until Martinmas and be appointed here again. 2c, We would like to remind you that the holding and inquiry of an Imperial Diet belongs to the Roman Emperor's Majesty, our most gracious Lord, and is not within our power and authority. However, we do not want to keep it from you that we are determined to write to the Emperor's Majesty and indicate for what brave and moving reasons nothing fruitful or worthwhile may have been done at this assembly in these highly important matters, and for this reason we have placed it at her Majesty's will and pleasure to proclaim an Imperial Diet.

With regard to the other article and the preservation of the regimental and chamber court, we, the embassies, are in no doubt that the decreed royal dignity has good knowledge that this day was not set aside and announced for the sake of such entertainment, but for other reasons; for this reason, we also have no order or authority from our most gracious and gracious lords and sovereigns. Since, however, it is to be written to Imperial Majesty, as mentioned above, we trust that Imperial Majesty will have and do his gracious understanding in this matter of necessity.

14 And as far as the urgent help is concerned, we, the embassies, undoubtedly consider it, so that our most gracious and gracious lords and sovereigns of royal dignity may prove friendly and submissive will experience that they are particularly inclined to it; so we, the embassies, would also be willing for our person; however, we would have

2. Weyda - voivode?

244 Section 2: Von den Reichst, zu Regensb. 2c. No. 814. W. xvi, 310-313. 245

The next agreements, drawn up at Speier and Esslingen, have been inspected and expressly state that these agreements give form and measure as to how and in what way such urgent help is to be used, and if someone needs it, who should be asked for it; therefore it is not within the power of our embassies to change this, as they themselves 1) would like to accept and judge.

15. In the last place, for the sake of the servants and the people of war, we, the embassies, wanted to reach our most gracious and merciful lords and sovereigns, confident that they will behave and prove to be of good will in this; But since, as has happened so far, many servants are secretly absconding behind their lords' knowledge, the embassies consider it good, since such servants commonly take their course through the kingdom, principality and country of the royal dignity, that the royal dignity should also take precautions at their passports, so that such servants or people of war would not be allowed to pass through.

16. After the Estates of the Empire, at the Imperial Diet held at Speier, had jointly resolved to appoint several Oratores to the Imperial Majesty in Hispania, with ordered and sealed credentials and instructions, which will also be named in due time, and at the end of the aforementioned Imperial Diet, our most gracious Lord Cardinal and Archbishop of Mainz and Magdeburg, Elector 2c., as soon as the escort from the King of France, to whom 2) has therefore been written, will arrive, then to deliver appointed Oratores for necessity. And subsequently it was found in the arriving escort that it had been set for four months alone, one of which was already gone, and therefore the appointed Oratores were to wait for the arriving day at Esslingen, so that they had been in hand for a short time, and from then on the eighteen princes and princes, and the same messages, for reasons mentioned and other moving causes, the sending of indicated orators to this imperial assembly day happened, as they were then attributed to imperial majesty, and thus thereupon reported to us, the other embassies, by us, the embassy of Mainz, the trade and causes of the delay, with presentation of suggested sealed credence and instruction. Thus, we, the embassies, have considered such action carefully, and have taken special care to ensure that it is highly useful and good.
17. Walch: "where" instead of: probably.
18. Walch: "the" instead of: dem.

Oratores have long since been dispatched, and still would be, or in other ways suggested instruction to Imperial Majesty, in consideration of what the Holy Roman Empire and especially the German Nation are interested in. However, since we are aware of how, to what extent and in what form, and also for what reasons, the instruction in question has been issued, and the orators have been unanimously ordered to do so, and since we have not taken any action here for the reasons mentioned above, and therefore it is not within our power or authority to change what was decided at the Imperial Diet in question, we do not need to know what to do at this time.

17. And when on the held day at Esslingen a decided missive, issued by royal dignity of England to the princes of the empire, arrived, which also at that time, although some princes and princes were restrained, was opened by the others, of which again in writings give answer to it, among the others of the content, that on this assembly day of the empire such letter should be held up to common estates: Thus the suggested letter of the tyrannical Turk contained a practiced action, admonishing to what extent he should be resisted, to which their royal dignity also wants to lend its power and help 2c., together with the answer given to them, have been submitted to us in their entirety. However, since we have not taken any action in the main articles for which we have arrived here, nor does anyone appear on account of royal dignity, we have put the matter to rest. However, a copy of it has been sent to the Emperor's Majesty, and a copy of it shall be sent to any person who requests it.
18. When, in the beginning and order of this Imperial Diet, some princes and other estates sent messages objecting to the session and subscription of this farewell on behalf of their lords and sovereigns, since, as they indicated, it would be contrary to and detrimental to their customary privileges, usage and justice, The same embassies therefore, at the request of the said imperial governor, and also of our administrator and regiment, kept their session and subscription of the present farewell convivial, harmless and without any order: That therefore it is our, the governor's, official administrator's and regiment's, and on account of imperial majesty's mind and opinion, that every prince and estate should be allowed to hold such a meeting without danger on this assembly day.

246 Cap. II: The Imperial Diet of 1525-1529. W. xvi, 313-315. 247

The court shall not be prejudicial, detrimental, or in any way inimical to its customary use and justice in the session and subscription indicated.

19 And these are those who are written hereafter, we, the princes, princes, prelates, counts, and embassies of the Holy Roman Empire, rulers, and deeds: on behalf of the archbishop of Mainz, Frobin von Hütten, knight, and Caspar von Westhausen, doctor, chancellor. The Archbishop of Trier, Dieterich von Stein, and Michael Stut, Secretari. Of the Archbishop of Cologne, Dieterich, Count of Manderscheid, and Bernhard von Hagen, Doctor, Chancellor. The Count Palatine of the Rhine, Schenck Veltin, Lord of Erbach, and Lucas Huge, Doctor; all four Electors. Messages of the ecclesiastical princes: on behalf of the Bishop of Bamberg, Daniel von Rebnitz; the Bishop of Würzburg, Bernhard von Thüngen and Ambrosius Geyer. The Bishop of Speier and Administrator of Regensburg, Augustin Roß, Doctor, Chancellor. The Bishop of Augsburg, Hans Stadion. Dieterich, Count of Manderscheid, and Bernhard von Haben, Doctor 2c, elected and confirmed of the Abbey of Münster. Of the Bishop of Osnabrück and Paderborn, Conrad von Dellingshausen, Doctor. Of the Bishop of Merseburg, Wilhelm von Wiesenthaw. The Bishop of Camin, 1) Antonius Netzmeier. The Coadjutor of Fulda, we obgemeldt, Frobin von Hütten 2c. and Caspar von Westhausen, Doctor. Of the Master of the German Order in German and French lands, Friedrich Sturmfeder, Commenthur zu Blumenthal. On behalf of the secular princes: Duke Friederich of Bavaria, Georg, Lord of Heideck 2c. Duke Georg of Saxony, Dieterich von Wertram, D. Duke Wilhelm and Ludwig of Bavaria, brothers, Johann Weisenfelder, licentiate. Duke Ott Heinrichs and Duke Philippsen, in Upper and Lower Bavaria, Kuntz von Rechberg, von Hohen-Rechberg, zu Stauffeneck. Duke Heinrich of Mecklenburg, Caspar von Schöneich, Chancellor. Duke Albrecht of Mecklenburg, Hans von Dachsberg, Knight 2c. Duke Johann of Eleve, Jülich and Berg, Johann von Deckheim called, Doctor. Duke Georgen and 2) Barnim, brothers, of Stettin and Pomerania, Antonius Notzmar, and Georg Kusswa. Margrave Philippsen and Ernsten of Baden, Wilhelm von Wiesenthaw. 3) Landgrave Hu Leichtenberg, and his foster son Ladislawen, and Leonharden, Gra-.

1. Walch: "Camain".
2. "and" put by us instead of: "of".
3. Walch: "Weisenthaw".

fen zu Haag, Gebrüdern, Georg Boheim, genannt Spieß, Doct. On behalf of the prelates: Ambrosius, Abbot of the church at S. Heimeran 4) at Regensburg, personally, Rector. Johann König, by force and on account of the prelates mentioned below: namely, Johann Bastian of Kempten, Rudolphen of Fridingen, Landcommenthurs of the Ballei Alsace and Burgundi, German Order. Conradus, of the church of Kreißheim. Georgen of Salmonsweiler. Gerwingen at Weingarten. Jerome at Elchingen. Andreas at Ochsenhausen. Peters at Ursen. Johannsen at Rod. Jakob at Mindernaw. Johannsen zu Schussenried and Heinrichen zu Marckthal, all of the elders of the affected places of worship. Of the Landcommenthurs zu Coblenz, Wilhelm von Niedern-Eisenburg, German Order. The Abbot of Rockenburg, Bernhard Besserer. The church of Werden, Arnold von Siegen. The abbess of Essen, Caspar von Westhausen, Doctor. About the Free and Imperial City of Cologne, Arnold von Siegen. Strasbourg, Jakob Sturm and Martin Herlin. Speier, Dieter Drawel, city clerk, with command of the city of Hagenau, Colmar, Schletstadt, Weifenburg, Kaisersberg, Münster, Obernehenheim. Frankfurt, Philipps Fürstenberger, with order of the city of Wetzlar, Conrad von Dillingshausen, Doctor. Mühlhausen, Bastian Rodermann. Nordhausen, Christian Müller. Friedberg, Hermann Binkel. Regensburg, Simon Schäblin and Wolfgang Lumbeck. Nuremberg, Christoph Detzen, with command and force Nördlingen, Schweinfurt, Dinckelsbühl, Winsheim, Weißenburg am Nordgau and Heilbrunn. Ulm, Bernhard Besserer, with command Reutlingen, Bibrach, Gemünd, Veil, Gengen, Ysne and Alen.

In witness whereof, we, the governor's stewards and regiment, have sealed this farewell with the imperial seal, ordered to be touched regiment, that we use ourselves herein. And we Froben von Hütten, and Schenck Veltin von Erbach, on account of our and the Electors' messages. We Bernhard von Thüngen, and Georg von Heideck, on account of our message and that of the ecclesiastical and secular princes. And we, chamberlains and council of the city of Regensburg, on behalf of ourselves and the free and imperial cities, do affix our seal to this farewell on account of this assembly. Given and done in the Holy Roman Empire city of Regensburg, on the eighth and twentieth day of May, A.D. 1527.

4. Heimeran - Emmeran.

[248]{.underline} Sect. 2: Von den Reichst, zu Regensb. 2c. No. 815. W. xvi, 315-318. 249

815 Emperor Carl V's power of attorney for his commissioners delegated to the Diet of Speier. Valladolid, Aug. 1, 1528.

From Joh. Joachim Müller's Historie von der evangelischen Stände Protestation wider den Reichsabschied zu Speier, lib. I., eap. II, p. 3, p. 14.

We, Carl, Roman Emperor chosen by the Grace of God, at all times Major of the Empire, in Germania, Hispania, both Sicilies, Jerusalem, Hungary, Dalmatia, Croatia King, Archduke of Austria and Duke of Burgundy 2c., Count of Habsburg, Flanders and Tyrol 2c., publicly confess with this letter, and make known to all men: Having considered that we, as Roman Emperor, by reason of our imperial dignity and office, are most deserving to consider, seek and promote the benefit, honor and welfare of the Holy Roman Empire: therefore we now, out of necessity, call a general Imperial Diet and assembly of all Princes, Princes, Prelates, Counts, Lords, Cities and Estates of the Holy Empire, on St. Blaffen Tag February 15. The Council of the Holy Roman Empire has ordered the proclamation of the next meeting in our and the Empire's city of Speier by means of a public notice. Especially for the reasons stated in the same notice. And we now (although we would like nothing better than to appear at such a day, meeting and action ourselves) are prevented at this time with such seemingly great objections and marital obligations 1) that it is not possible for us to do so, we want to cause ourselves unbearable and irreparable damage and harm, that we therefore, and so that such necessary actions may nevertheless achieve their progress, and that for this reason also no lack may be felt, call upon the most noble Prince, Lord Ferdinand, King of Hungary and Bohemia 2c.., Archduke of Austria, Duke of Burgundy, of Styria, Carinthia, Carniola, Silesia and Würtenberg 2c, Margraves of Moravia and Counts of Tyrol, our friendly dear brother and governor in the Holy Empire; and the venerable, our Vice-Chancellor, Orator general in the Holy Empire, and dear devout, Balthasar, Bishop of Malten, Postulirten of Hildesheim, Coadjutor of the Constance Cathedral; and the high-born and venerable, our dear cousins, overseers and princes, Frederick and William, and the Holy Roman Emperor.

1. Marital-legal causes.

helm, Gevettern, Pfalzgrafen beim Rhein, Herzoge zu Ober- und Niederbayern; Bernhard, Bischof zu Trent, und Erich, Herzog zu Braunschweig und Lüneburg, our councillors, as Commissarien und Botschaften zu solchen Reichstag und Handlung gemacht und verordnet haben, ihnen auch gemeinsam und besonders unsere vollkommene Macht und Gewalt zugestellt und gegeben haben. And we order, assign and give it to them knowingly in virtue of the letter, so that they appear before the above-mentioned imperial estates, and also the mentioned imperial assembly, in the common imperial council for our sake, also in our place, together with the same estates, on the articles mentioned in the mentioned letter, to resist and ward off the enemy of our holy Christian faith and name, the Turk, the rulers of the same of our holy Christian faith, also for the maintenance of our regiment and chamber court, and otherwise in everything else that may arrive at and serve the honor, reception, peace, welfare, peace, justice, execution, unity and good police of the Holy Roman Empire, we shall and may help, consult, act, approve and finally decide, also do and leave everything and anything else that we ourselves, if we were personally present, could, should or would act in such everything for the benefit and best of the same Empire. And whatever is done, acted upon, approved and decided by the aforementioned Princes, Princes and other Estates, or the greater part thereof, together with the aforementioned our Imperial Commissaries and Commanders, is and shall remain our entire will, opinion and good pleasure, We also want to keep all of this firmly on our part, and faithfully help to carry it out, in all measure, as if we had personally carried it out, approved it and decided it, without any danger, with the certificate of the letter, sealed with our imperial attached seal. Given in our city of Valladolid, in Castile, on the first day of the month of August, after the birth of Christ our dear Lord, in the fifteen hundred and eight and twentieth, of our kingdoms, of the Roman in the ninth, and of all the others in the twelfth.

CAROLUS

Ad mandatum Caesareae et Catholicae Majestatis proprium. > > Alexander Schweiß, Registrar Offenburger.

[250]{.underline} Cap. 11 The Imperial Diet of 1525-1529**, W. XVI, 318-320.** 251

816 Reichstag Proposition at Speier. 1529.

From Müller's History of the Protestant Estates Protestation 2c, p. 18.

I.

Receipt of the Reichstag proposition.

The Roman Imperial and Hispanic Royal Majesty 2c., our most gracious Lord, Governor in the Holy Empire, Orator and Commissarien, ordered to this Imperial Diet, the most illustrious, highborn Princes and Lords, Mr. Ferdinand, zu Hungarn und Böheim 2c. King, Jnfant in Hispania, Archduke of Austria 2c., Mr. Balthasar, Bishop of Malten, Postulirter of Hildesheim, and Coadjutor of the Constance Chapter, the said Imperial Majesty's Vice-Chancellor and Orator General, Mr. Frederick and Mr. William, cousins, Palgraves on the Rhine and Dukes in Bavaria, and Mr. Bernhard, Bishop of Trent, in place of themselves, and on account of the most illustrious, Highborn Prince and Lord, Lord Erich, Duke of Brunswick and Lüneburg, their fellow Commisfarien, give the Holy Roman Empire's noble Princes, Princes, ecclesiastical and secular, and other estates, who appeared at the present Imperial Diet, friendly, favorable and gracious opinion to recognize 2c.

II.

Second 1) Propositional point concerning the matter of religion.

(1) Secondly, His Imperial Majesty bears no small sorrow and grievance. Majesty bears no small sorrow and complaint that in the German nation, during the time of her reign, such evil, grave, pernicious and corrupt doctrines and errors have arisen in our holy faith, and are now spreading more and more every day, that thereby not only (which is the highest and most important thing) the Christian and praiseworthy laws, customs and usage of the Christian church are held in contempt and blasphemy, to the shame and dishonor of God our Creator, but also her Imperial Majesty and the Empire, and especially the German nation, estates, subjects and relatives, are being held in contempt and blasphemy. Majesty and the Empire, and above all the German nation, estates, subjects and relatives have been moved and inflamed by this to severe miserable indignation, rebellion, war, lamentation, bloodshed among themselves, and thus their Majesty's mandate and commandment, also the separations of the Empire, have been kept little before their eyes, but in much of the way.

1. Müller has omitted the first propositional point, which concerns the Turkish War.

The fact that the people of the world are acting in a way that is grossly repugnant and contemptible to their majesty is not to their small but to their highest displeasure, and furthermore that they are not at all meant to watch and allow (as they are obliged to do as the supreme head of Christendom).

2 And when, in the agreement recently made at Regensburg, the aforementioned imperial governor and councillors of the imperial government had to give up their office, the court was not able to decide on the matter. The governor's official administrator and councillors of the imperial regiment. The messages of the princes and princedoms, as well as those of other estates present, are considered good, so that in the confusions and disputes, which are partly due to the thought of our holy faith and Christian religion, a unanimous and uniform understanding can be made, which could not be done more fruitfully than by a free general council or at least a national assembly, which should have been held in a year or a year and a half at the longest. 2) that her Majesty's governors, administrators and councillors of the imperial regiment, as well as of the absent princes, princes and estates, have considered messages concerning the general council, and that they consider such a meeting to be fruitful. At the same time, however, it has not been possible for Her Imperial Majesty alone to appoint the General Council. If Her Majesty had appointed the special authority apart from the papal sanctity, and had not used the form of the right in it, it would certainly have caused noticeable unrest and division of all the estates, therefore Her Majesty considered it burdensome to appoint the same general council at the same time, and thus avoided it in the best way.

(3) Now, if matters between the said Imperial Majesty and Papal Holiness are in good Christian understanding, Her Majesty is certain that the General Council will not be held by Papal Holiness. Majesty and the Papal Holiness are, by the grace of the Almighty, in good Christian understanding, that Her Majesty is certain that the Papal Holiness will not refuse to hold the General Council, but that, according to her attribution, it will be sent to the Imperial Majesty at a later time. Majesty before the Imperial Orator's departure from Hispania. Orator's departure from Hispania, then Her Majesty is graciously requested to act and promote it with His Holiness of her fortune, 3) that such a General Council be granted to the said Papal Holiness next to Her Majesty to be the first to be written out, and that there should be no lack of it at all, so that then, in such erroneous cases, it may be possible for the Holy Roman Emperor to be the first to be called upon to hold the General Council.

2. The following passage and the beginning of § 3 are included in the Preface to the Augsburg Confession. See No. 960.
3. Walch: "verfodern" instead of: befördern.

[252]{.underline} Section 2: Von den Reichst, zu Regensb. 2c. No. 816. w. xvi, 320-323. 253

We hope that the teachings of our holy faith will be promoted and finally acted upon, and that our holy Christian faith will be preserved in its good essence for the future, and that we may remain as good Christians.

Accordingly, it is the will of the said Imperial Majesty. Majesty's will, opinion, and especially serious command, commands and mandates every person, ecclesiastical and mundane, of high and low rank, to perform the duties with which every person is related to Her Imperial Majesty and the Holy Roman Empire. The mandates issued also provide that, in the event of the forfeiture of any regalia, fiefs, liberties, gifts and graces, and in addition in the event of serious penalties and punishments, no one of the ecclesiastical or secular estate shall, between the establishment and holding of the intended council, contrary to our true Christian faith, punish the other with confiscation and disqualification on account of the faith, with the confiscation and deprivation of ecclesiastical or secular authority and goods, contrary to ancient usage and custom, does not violate or urge the other to give himself to an unlawful or foreign faith, or to make himself dependent on the new sects, as may have happened in some places up to now, but each one, as may well be expected of an obligated person and kinsman of the realm, obeys her Imperial Majesty's commands. Majesty's commandments and show, as dear to each one, the above-mentioned penance, repentance and punishment, and in addition the Holy Roman Empire's attention and disregard, 1) in which anyone who, contrary to such a serious commandment of Her Majesty, in fact does nothing violent, shall immediately be fallen de facto, without further declaration and explanation.

5 For if anything should be done about such a command of Her Imperial Majesty. 5. For if, contrary to our Christian faith, nothing should be done about such a commandment of Her Majesty, or if someone should be overpowered, as has been said, this would cause further unrest, disobedience, rebellion, and indignation, which would finally cause insurmountable harm and damage to those who would be the originators, and which Her Majesty would not like to grant to anyone.

6 And in order to prevent such aforementioned diligence, mighty deed and action, it is further ordered by the said Imperial Majesty that, in the event of such a serious prohibition, new outrages or rapes shall occur. Majesty's serious command, if new outrages, riots or rapes would occur and happen through such a serious prohibition by Her Majesty, that then the next seized persons appear with help and rescue to the one or ones who would be overwhelmed, damaged or burdened; as the agreement, made in the 26th year here at Speier, carries out such according to the length 2).

1. Walch: "Oberacht".
2. Walch: "long" instead of: Length.
3. And after an article has been included in the Imperial Diet at Speier, made in the above-mentioned 26th year, which states that the Princes, Princes and Estates of the Empire, and the same embassy, have unanimously agreed and united, in the meantime of the Council, with their subjects, in matters which the edict, made by the said Imperial Majesty at the Imperial Diet at Worms, touches upon. Majesty at the Diet of Worms, to live, rule and keep, as anyone hopes and trusts to do against God and their Imperial Majesty. Majesty hopes and trusts to answer 2c. Her Imperial Majesty is not a little dismayed by the fact that this article, which has been understood, interpreted and explained by many of the estates of the Holy Roman Empire to her liking, has caused great disquiet and misunderstanding against our holy Christian faith, disobedience to the authorities by her subjects, and much other harm; But in order that in the future the same article may not be further accepted and interpreted according to each one's liking, and that what has hitherto been done from it contrary to our holy faith may be prevented: Her Imperial Majesty Her Imperial Majesty hereby rescinds the article in question, as it is contained in the aforementioned decree, and passes and destroys it now as then, and then as now, all out of imperial power and perfection. And it is the order of Her Imperial Majesty. And it is the command of Her Imperial Majesty that in its place the article now read concerning the faith be placed and used in future imperial decrees, and that no one act against it, avoiding punishment, penance and repentance; Her Imperial Majesty will provide this to princes, princes and estates completely and without refusal. This is what the said Imperial Governor, Orator and Commissary have decreed. Governor, Orator and Commissars, but by order of the Imperial Majesty, to the Electorate. The Imperial Governor, Orator and Commissars, by order of the Imperial Majesty, the Princes, Princes and Estates of the Empire, in the best interest of each to comply with it and to prevent damage and harm, do not wish to behave in a friendly and gracious manner.

III.

Conclusion of the Reichstag Proposition.

And finally, the above-mentioned city governors, orators and commissioners, in the name of and on account of the said Imperial Majesty, graciously and earnestly want their friendly and gracious request. Majesty, graciously and earnestly, also for themselves, their friendly and gracious request, entreaty and desire, that Electors, Princes and Estates of the Holy Roman Empire, who wish to promote the above-mentioned two Articles, as the most noble, in which the Holy Roman Empire and the German Nation are most concerned, which cannot or may not suffer any delay or standstill.

[254]{.underline} Cap. 11: The Imperial Diet of 1525-1529. W. xvi,323-325. 255

In this way, in other matters incumbent upon the Empire, which are also conducive to the establishment and preservation of peace and justice, good police and the welfare of the Empire, and as the above-mentioned Imperial Diet can act. All this the above-mentioned imperial governors, orators and commissars. The above-mentioned Imperial Governors, Orators and Commissars shall act not only in accordance with the orders they have received from the said Imperial Majesty, but also on their own behalf. The above-mentioned Imperial Governors, Orators and Commissars, not only in accordance with their orders from the said Imperial Majesty, but also for themselves, as members of the Holy Roman Empire, to the best of their diligence and ability, alongside the said Princes, Princes and Estates of the Empire, want to promote, handle and help to carry out. Such a conducive and speedy action of the princes, princes and other estates would confidently benefit all beings, and the Imperial Majesty would recognize, consider and never forget this with all graces towards them as a whole, and towards each of them in particular.

817 Concerns of the Electors, Princes, and others appointed to the Grand Committee about the above Imperial Proposition. Bor the 10th of April 1529.

From Müller's History 2c, p. 25. We have the time determination according to the information found in No. 820 that the term "put forward" in the committee had been overlooked again on April 10.

(1) The princes, princes, and other delegates to the great committee, the royal dignity of Hungary and Bohemia, as well as the commissars of other decreed Roman majesties, have taken written presentation and instruction in hand, and have considered and considered the article concerning our holy Christian faith with the greatest diligence and all necessity. And after the other and last imperial congresses held at Nuremberg, item, the next one at Speier, and also at Regensburg, the princes, rulers and estates of the empire have bravely and excellently conferred on it, and have unanimously decided that nothing more fruitful could be done for Christian unification and the laying down of such a law than a free general council in the German nation, which therefore should be submitted to the Roman imperial majesty with the highest submissive authority. Majesty, with the highest submissive request, to carry out the same. Since Her Majesty now allows the same General Council, the content of the instruction handed over, to be carried out, with the narration of the

Causes why the same could not have been until now, and most gracious consolation that Her Imperial Majesty is certain that by Papal Holiness the General Council will not be refused. Majesty is certain that by Papal Holiness he will not refuse to hold the General Council, with gracious request and consolation to act and to pursue that the same General Council be announced by Papal Holiness next to Her Majesty:

2 Thus the Electors, Princes and the members of the Committee consider it necessary and good that this be accepted by the Imperial Majesty with great gratitude. Majesty's gracious command be accepted with high and humble thanks, with notification: After in many held imperial congresses it has been advised and decided in an emergency and bravely, but until now, not to little trouble and extension of the above mentioned misunderstanding and misconception of the holy faith, it has been difficult, and has grown to such an extent, that the trade should now not suffer a longer time or delay 2c., and attached request that her Majesty, as the supreme bailiff and head of Christendom, would take such a grave case and concern of the common German nation to the utmost heed, and would graciously promote and be certain of it, that a free, Christian general council, first of all always possible and safe for the longest possible time in one year after date, would be announced, and thereafter for the longest time after date, and thereafter for the longest time in a year or a year and a half, and held in the German nation at the places determined above, as at Metz, Cologne, Mainz, Strasbourg, or at another location in the same nation, so that the German nation may be united in the holy Christian faith, and the pending discord may be discussed.

3 If, however, at a certain time the General Council should not have its progress due to the accidental prevention of Papal Holiness, or otherwise, the German nation will by no means want to be reassured by Imperial Majesty and Papal Holiness that then their Imperial Majesty will have the right to hold the General Council. Majesty and Papal Holiness, that then Her Imperial Majesty will call a general assembly of all German estates. and others, if the necessity would require it, would have one called in Germany at an appointed time and place; and that Her Majesty, as the head of such an assembly, would also want to be present in person for the benefit of all things, and to promote everything in such a way and bring it into actual execution, so that it would achieve its certain progress without some prolongation or refusal (as the highest necessity requires).

4. And after an article was included in the proceedings of the recent Diet of Speier

[256]{.underline} Sect. 2: Von den Reichst, zu Regensb. 2c. No. 817. W. xvi, 325-328. 257

The following is understood to hold: that the princes, princes and estates of the empire and of the same embassy have unanimously agreed and united, in the meantime of the Council with their subjects, in matters concerning the edict, made by Imperial Majesty at the Diet of Worms. Maj. at the Diet of Worms, to live, to govern and to keep, as each one hopes and trusts to answer for such against God and Her Maj.

(5) And the same article has since been misunderstood by many, and has been used as an excuse for all sorts of frightening new doctrines and sects, so that such things may be cut off, and further apostasy, discord, strife, and disquiet prevented: therefore princes, princes, and other estates have decided that those who have remained by the above-mentioned imperial edict shall also remain by the same edict until the future concilio, and shall hold their subjects to it. The same edict shall remain in force until the future concilio, and their subjects shall and will be held to it.

(6) And in the case of the other estates, among which the other doctrines have arisen, and some of which cannot be averted without noticeable turmoil, trouble, and danger, all further innovation should be prevented, as much as is possible and humane, until the future Council.

In particular, some doctrines and sects, as much as they are contrary to the reverend sacrament of the true Corpus Christi and blood of our Lord Jesus Christ, shall not be accepted by the estates of the Holy Roman Empire of the German Nation, nor shall they be allowed or permitted to preach there publicly; likewise, the offices of the holy mass shall not be taken away, nor shall anyone be forbidden, prevented, or urged to keep or hear mass in places where the new doctrine has gained the upper hand.

8 Likewise, because of the rebirth, which, contrary to previous imperial and papal law, has long since gone out, there is a certain and obvious cause and intention for a new sedition and rebellion in the Holy Roman Empire. Therefore, a new mandate should be issued by Imperial Majesty from this time on, and the same rebaptism should be seriously forbidden, and whoever enters into such vice should be punished according to the contents of the same mandate. When at Nuremberg, at the last two imperial congresses held there, two articles were passed and approved, especially concerning preachers and printing: princes, princes and all estates want that the same be lived and followed; and namely, that every prince, prince, prelate, count and other estates in the empire, with all possible diligence in their

The authorities shall order and decree that all preachers shall speak and act in a proper manner, avoiding in their sermons anything that might cause the common man to move against the authorities or lead the Christian people into error; but that they alone preach and teach the holy gospel, according to the interpretation of the scriptures, approved and accepted by the holy Christian church, and that they abstain from preaching and teaching disputable things, but to wait for the above-mentioned Christian Concilii decision. To this end, princes, rulers and estates of the realm shall and will take every possible precaution in the meantime to ensure that nothing new is printed, and in particular that invective is neither publicly nor secretly carried or interpreted for fine sale in all printing houses and by all bookkeepers of every authority, But what is printed or sold for this reason should be inspected beforehand by persons appointed by the authorities, and if any deficiencies are found in it, it should not be allowed to be printed or sold under severe penalty, but should be strictly forbidden.

(9) After all this, the Imperial Majesty commands every cleric and secular, of high and low rank, to perform the duties required of each of them by Her Majesty and the Holy Roman Empire. and the Holy Roman Empire, even in the event of the loss of any regalia, fiefs, liberties, gifts and graces, that no one of the ecclesiastical or secular rank shall, between the appointment and holding of this concilii, in any way whatsoever, oppress the other by depriving him or her of his or her authorities, goods, rents, interest and customs. But whoever, contrary to this commandment of the Imperial Majesty, would do and act in a violent or criminal manner, the same or the same shall, by that act, fall into their Imperial Majesty's disgrace, attention and disregard, but with a previous declaration.

(10) The truce established at Worms and decided upon at the recent Imperial Diet at Speier shall be firmly maintained, and it shall be lived by and complied with. If, however, contrary to such a serious imperial commandment and truce, new outrages, riots and rapes should occur and happen, then the next in line shall give the person or persons who have been raped

1. Walch: "more daily"; but it is to be read "more suitable" according to No. 818, § 8.

[258]{.underline} Cap. 11. of the imperial diets of 1525-1529. w. xvi.328-330. 259

If the person in question would be burdened or impaired, he shall appear upon request and also, if he realizes this for himself, with immediate help and rescue, as the Speierische Abschied also otherwise indicates according to its length 1).

818 The Imperial Diet at Speier, to which the imperial constitution or statute on how brother's or sister's children should divide their father's brother's or sister's abandoned inheritance among themselves, and the constitution or mandate against the Anabaptists, is attached. April 22, 1529.

This Reichstag resolution was printed in folio in Mainz in 1529 and is found in its entirety in Lünig's Reich Archives, pari. Zen. oont. I, x. The date we have set is the day on which the farewell was signed. The draft of it was made on April 7, 1529; on April 12, the Protestant estates had their counter-script read. On April 18, they were denied a further hearing by decree, and on the following day the draft was approved as a formal Reichstag resolution and signed on April 22. On April 25 they drew up their protest against it. See Document No. 820,

We Ferdinand by the grace of God, King of Hungary and Bohemia, infant of Hispania, Archduke of Austria, Duke of Burgundy 2c, Governor of the Holy Roman Empire. And by the same graces, we Balthasar, Bishop of Malten, Orator genralis of the Constance Chapter. Frederick, Count Palatine of the Rhine, Duke of Bavaria; William, Count Palatine of the Rhine, Duke of Bavaria. Erich, Duke of Brunswick and Lüneburg, and Bernhard, Bishop of Trent, of the Most Sublime, Great, Highborn Prince and Lord, Lord Caroli the Fifth, elected Roman Emperor, to this Imperial Diet here at Speier specially appointed Commissaries 2c., hereby declare and manifest: Since the Roman Imperial Majesty, our most gracious Lord, out of great necessity, for the advancement of the Holy Roman Empire, and especially of the honor, benefit and welfare of the German nation, has once again ordered a general Imperial Diet to be held here at Speier, and has proclaimed it, on several necessary points, such as the discord over our holy Christian faith; item, how and to what extent the Turks may be met with urgent help and persistent resistance, and how the regiment and court of justice may be further maintained,

1. "of length" put by us instead of: "long ago".

and other necessary matters, in accordance with Her Imperial Majesty's invitation and instruction 2c. to act, to deliberate and finally to conclude. However, due to highly important and public concerns and hindrances, Her Majesty was unable to appear in person on such a day, and because of Her Majesty's emergency powers and instructions were given to us: So we have, according to and by virtue of the same, our authority and command, as well as princes, princes, prelates, counts and estates of the Holy Roman Empire, who have personally appeared there in brave numbers, and who have taken messages from the absentees, the above-mentioned and other points and articles with timely and brave counsel, and have thereupon all united and compared a parting of the same counsel, as the same follows from article to article.

1. And initially concerning the article of the discord of our holy Christian faith: because before at many held imperial congresses, and also now after valiantly held counsel, for Christian unification and settlement of such conflict nothing more fruitful and better could be found or considered than to hold a free general council in the German nation; as then imperial majesty before requested and requested by the estates to promote the same at papal holiness 2c., and the Princes, Princes and Estates have heard from the Instruction now handed over to their Imperial Majesty that their Majesty is not only pleased to hold the Council, but that it is certain that the Papal Holiness will not refuse to hold the General Council, and that their Imperial Majesty also wishes to promote it, so that it may be proclaimed by Papal Holiness in addition to their Imperial Majesty: So the princes, princes and estates of her Majesty have once again written, requested and reminded her most humbly that her Imperial Majesty, as the supreme, head and bailiff of Christendom, would graciously take to heart, be involved in and promote such a grave case and concern of the common German nation, and that the trades may no longer suffer a long delay, so that first of all, as always possible, a free, Christian general council, and without danger, may be proclaimed long ago in a year after the date, and then, for the longest time, begun in a year or a year and a half, and held in the German nation, in the places determined beforehand, as at Metz, Cologne, Mainz, Strasbourg, or in some other situated place in the same nation, so that the German nation in holy Christianity may be able to live in peace and harmony.

[260]{.underline} Section 2: Von den Reichst, zu Regensb. 2c. No. 818. w. xvi, sso-sn. 261

The aim is to unite the two faiths and to discuss the pending discord.

2. If, however, the General Council should ever not have its progress at an appointed time, due to the accidental prevention of Papal Holiness or otherwise, then Her Majesty would have a general assembly of all the estates of the German nation, and of others, if the need should arise to require it, to be convened in Germany at an appointed time and place. And that Her Majesty, as the head, would also want to be present at such an assembly, for the benefit of all things, and promote everything in such a way and bring it into actual execution, so that it achieves its certain progress without some prolongation and refusal, as the highest necessity requires.

3. And after an article has been included in the proceedings of the Imperial Diet held here at Speier, stating: that princes, princes and estates of the empire have unanimously agreed and united, in the meantime of the council with their subjects, to live, govern and keep in matters touching the edict, made by imperial majesty at the Imperial Diet at Worms, as each one hopes and trusts to answer for such against God and his majesty.
4. And the same article has since been drawn and interpreted by many in great misunderstanding and as an excuse for all kinds of frightening new doctrines and sects, so that such things might be cut off and further apostasy, strife, discord and discomfort might occur: We, together with the Princes, Prelates, Counts and other Estates, have decided that those who have remained with the aforementioned imperial edict until now, should and will remain with the same edict until the future Concilio, and hold their subjects to it. And in the case of the other estates, among which the other doctrine has arisen, and in part cannot be averted without noticeable uproar, trouble and danger, all innovation shall be prevented as far as possible and humane until the future council.

In particular, some doctrines and sects, which are contrary to the sacrament of the true Corpus Christi and the blood of our Lord Jesus Christ, shall not be accepted by the estates of the Holy Roman Empire of the German Nation, nor shall they be allowed or permitted to be preached there;

1. "large" put by us instead of: "larger" by Walch. So it is to be read, both after No. 816 and 817 and after No. 821.

Likewise, the offices of the Holy Mass are not to be taken away, nor is anyone to be forbidden, prevented, or urged to hear the Mass in places where the other doctrine has been established and is held.

6. Since a new sect of rebaptism has recently arisen, which was forbidden in common law and condemned many hundreds of years ago, which sect, by imperial mandate, is increasingly breaking in and gaining the upper hand, and since Her Majesty, in order to prevent such grave evils and what may follow, to preserve peace and unity in the Holy Empire, has established a lawful constitution, statute and order, and has proclaimed it everywhere in the Holy Empire, thus reads: That all and every Anabaptist and rebaptized, male and female, of understanding age, from natural life to death, shall be judged and put to death by fire, sword or the like, according to the occasion of the persons, without preceding the ecclesiastical judges inquisition. And the same peacebreakers, captains, countrymen and the agitated rewinders of the touched vice of rebirth, also those who insist on it or fall down for the other time, shall by no means be pardoned in such, but against them, by virtue of such statutes, be dealt with seriously with the punishment. However, those persons who immediately confess their error for themselves or upon instruction and admonition, are willing to recant it, accept repentance and punishment for it, and ask for mercy, may be pardoned according to their status, nature, youth, and all circumstances. That also every one should have his children baptized in youth, according to Christian order, custom and usage. But whoever would despise this and not do so, on the opinion that the baptism of children should be nothing, that he who would insist on it would be considered an Anabaptist and subject to the above-mentioned imperial constitution, and none of them should be pardoned for the above-mentioned reasons, relegated and expelled to other places, but entrapped and bound to remain under his authority, which should then have a diligent supervision, so that they do not fall away again.

(7) Likewise, no one shall abstain from, subordinate, or postpone the other subject or relative who has departed and left their authority on account of the departed person's rebirth, but the same authority, under which the departed person abstains, shall immediately take possession of such transfer or be transferred to the other subject or relative.

[262]{.underline} Cap. 11. of the imperial congresses of 1525-1529. w. xvi, 332-335. 263

he shall act strictly against the same, who escaped, according to the above-mentioned imperial statute, and shall not suffer or tolerate them over it, all with penalty of eight 2c., that 1) thereafter we, also princes, prelates, counties and estates, unanimously agreed to live, comply with and execute such imperial constitution, order and statute, in all above-mentioned points and articles, faithfully and diligently.

8. And when at Nuremberg at the two last imperial congresses held there two articles, especially concerning preachers and printing, were passed and approved, we, together with the princes, prelates and counts, have agreed and united that the same shall again be followed and complied with, namely that every prince, prelate, count and other estates in the empire shall order and decree with all possible diligence in their authority, that all preachers be spoken to and acted upon in a proper and proper manner, to avoid in their sermons anything that might give rise to agitation of the common man against the authorities, or to lead Christian people into error, but that they alone preach and teach the Gospel according to the interpretation of the Scriptures, approved and accepted by the holy Christian church. And as for disputable matters, to abstain from preaching and teaching the same, and to await the aforementioned Christian conciliar decision.
9. To this end, we, as well as the princes, princes and estates of the empire, shall take every possible precaution in all printing works and with all bookkeepers of every authority to ensure that nothing new is printed, and especially that defamatory writings are neither publicly nor secretly written, printed, sold or displayed for sale, but that whatever is written, printed or sold for this reason is first inspected by every authority through persons appointed for this purpose, If it is found to be defective, it shall not be allowed to be printed or sold under severe penalty, but shall be strictly forbidden and kept, and the poet, printer, and seller who violates such commandment shall be punished by the authorities under whom they sat or entered, as the occasion arises.

We, also princes, prelates, counts, and estates, have unanimously compared ourselves, and have promised and pledged to each other in good and true faith that no one of spiritual or secular rank shall deny the other faith.

1. With Walch: that.

The king shall not rape, invade, or encroach upon, nor shall he deny his rent, interest, tithes, and goods. Likewise, none of the other subjects and relatives, because of faith and other causes, should nor want to take into special protection and protection against their authorities; all this under penalty and punishment of the imperial peace established at Worms, which all its contents shall remain in dignity, be firmly held and enforced.

11. And so that there is no lack of such execution: We, the princes, prelates, counties and estates, have further agreed and united, if it should happen that one estate, contrary to all the above-mentioned, wants to overrun the other with military force or otherwise violently, that then the Imperial Court of Appeal, from the request of the one or more of them, who are concerned about the overdraft and have duly offered to do so, shall have full command, power and authority to order those who are in arms and armor to refrain from such violent action and overdraft, and to be content with it in accordance with the law.

12 If, however, the person or persons thus commanded should disobey, the Imperial Fiscal shall immediately proceed and execute against the disobedient person or persons, for the declaration on the above-mentioned mandates, without delay and in the most favorable manner; also, the same disobedient persons shall be declared by the Court of Appeal to be subject to the eight and other penalties of the peace of the land, as is due. And in addition to these, the Court of Appeal shall nevertheless make a common demand against all and any helpers, the one or ones who, as mentioned above, are in armor and in command of the mighty armor, with penalty of the eight, also for the most favorable outcome. Similarly, the other neighboring states of the empire shall immediately, upon penalty of eight, require and exhort the handling of everything, as mentioned above, to draw to the rescue of the person or persons who want to be thus covered or subjected to violence, with a proper shell and to do so.

13 The rapist shall also be obliged to pay and reimburse the war expenses incurred to those who would be required and conscripted to do so, and shall be at the will of the assistants to enable the rapist to file the charges as soon as possible, or, upon the moderation of the court of appeals, with the penalty of eight, to bring such charges from him, for which the court of appeals shall also assist him and refuse to do so.

[264]{.underline} Section 2: Von den Reichst, zu Regensb. 2c. No. 818. W. xvi, 335-337. 265

14 The article from the next Imperial Diet held here at Speier, made on account of the rebellious subjects, shall also exist and remain in dignities and powers. Namely, if some subjects of the authorities, ecclesiastical or secular, are gathered together, again arouse rebellion and insurrection, then the next-joining Electors, Princes, Counts and other authorities shall, at the request of the same authorities in which the rebellion has arisen, apply to them from time to time, even in haste, on horseback and on foot, for help, rescue and assistance; And if the same help, thus requested, would be too weak for the riot that has arisen, then the other next-sitting princes, lords and estates shall, upon request, as aforesaid, in the same way as they are able to the strongest, also move to quell the disobedient, the rioters again, to bring them into obedience and to punish the charge. And all of us, one against the other, shall show and hold ourselves in this no differently than if such rebellion and insurrection had occurred and happened in each of our own principality, dominions and territory, and in moderation each would have liked to have done and take from the other.

15. So that no confusion or misunderstanding arises between the helper and the one being helped, the help of the princes, prelates, counts and estates, who are called upon to rescue and help others, shall be given, the authorities in whose principality, dominion or territory the rebellion has arisen, on horseback and on foot, as strongly as possible, and if necessary, at their own expense and damage, for one month against the disobedient subjects. However, in such a month 1) the arrival and departure shall be counted. If, however, such assistance would extend over a month and would be delayed, the one to whom the assistance would have been rendered shall then unite and settle with the helper for the assistance he will render and show over the month. For this purpose, the helper against whom he has helped shall keep and show himself thus tolerably, friendly and neighborly for such help, as he would like to have had and done by others in the same case.

16. Secondly, as far as the point or article of urgent aid is concerned, after having heard from the imperial instruction that the Turk is highly ambitious, intent and minded to violently invade the crown of Hungary and common Christendom this spring, princes, prelates, counts and others
17. In Walch: "mandate" instead of: Month.

The states considered how the Turk of the next year 1526. Therefore, the matter has now grown to such an extent that, if the Crown of Hungary does not receive substantial help in resisting the Turk, he would like to bring the entire Kingdom of Hungary, including the adjoining principalities and dominions, under his control, and draw promoters into Germany. If the Turk should then again gain his will against the Crown of Hungary (for which the Almighty God is in favor), and advance against other neighboring principalities, what noticeable trouble would ensue for the entire German nation, what fright, pusillanimity and apostasy would result everywhere, would be easy to see. And therefore we have all and unanimously resolved not to leave the Christian Kingdom of Hungary, considering that it will bring honor, benefit and welfare to the common Christianity, especially to the German nation, and that it will bring comfort and salvation to them. For this reason, and in order that the hurried deployment may take place all the more effectively, we, as well as the electors, princes and estates, have granted and authorized that the quarter and a half, three months, and half a quarter, six months, on foot, plus the four thousand on horseback, which are still left over from the aid granted above, be used for the march on Rome and against the Turks, and are to be used against the Turks, are also to be put up at one money, made half at Worms by virtue of the attachment of such granted shells, and together with the aforementioned two-fourths on foot are to be sent to the Crown of Hungary or the adjoining principalities, where it will be most necessary, against the Turks' help and used.

17. And so that such a noble and brave assistance is not undertaken in vain or unfruitfully, nor is it used anywhere else but only to counter and resist the Turk, and not before the Turk undertakes a mighty military campaign against Hungary or the successively named principalities of the German nation: So much is now being done with the Electors and Princes, who are in the process of parting at Esslingen, that they should and will at all times make certain announcements about how the Turk's actions and undertakings are proceeding everywhere. And that each of the six princes or princes inquires about this and certainly learns about it, or otherwise becomes aware of it for himself, that one of them should inform the other.

[266]{.underline} Cap. 11. of the imperial diets of 1525-1529. w. xvi, 337-340. 267

to give notice and to inform them at any time. And if they find that the Turks are in such a condition that necessity would require them to advance and render the above-mentioned aid to the Crown of Hungary: They shall then, together with the four regimental councils, for themselves, or at the request of the Crown of Hungary, require and receive the money, which has already been collected from the two fourths, and which is to fall and be collected again from the present installation, from the one who has collected it, The king shall take and appoint captains and warriors on horseback and on foot, as they may be most useful and profitable to unite with the royal dignity of Hungary, or as they may deem best for themselves, and shall have power and authority to send the same people of royal dignity to Hungary. Even if one or more of them do not appear due to matrimonial impediment, or if no one else decides on their behalf, those who are present shall nevertheless continue unhindered in all this, and shall give a clear account of all their expenditures, revenues, and other actions at the next Imperial Diet of the princes, princes, and estates of the empire.

(18) In this matter, too, it has been unanimously considered and deemed good, if, due to some hindrance, things turn out in such a way that the Turk will not march or attack Hungary, but Poland, Saxony or Brandenburg, then the Electors of Saxony and Brandenburg shall, for the sake of urgent help, require the other four princes, namely Austria, both Dukes of Bavaria, and Augsburg, also the four in the regiment, ordered according to the farewell at Speier and Esslingen, to go to Regensburg. If, however, the Turk were to march on Austria or Bavaria, Austria, Bavaria and Augsburg shall also require the Electors of Saxony and Brandenburg, together with the members of the regiment, to march on Augsburg, and the six Electors and Princes, and four appointed regimental councillors, shall thus have the power to accept competent captains, and to attack and use the money, as reported, solely to resist the Turk where it will be most necessary.

The above-mentioned Electors, Princes and four Regimental Councils shall also have the power, if the greatest need and urgency requires it, to extend such urgent assistance for six months to three, four or five months, depending on the occasion and the nature of the matter, and thus to turn the sum of the above-mentioned request into more or less troops, on horseback and on foot.

For this purpose, the above-mentioned princes and rulers are to send and place themselves in brave armor and readiness, so that one part may come to the rescue and aid of the other and be able to shoot.

21 And the deposit of the money, now touched and granted, on horseback and on foot, which is due to each estate, in consideration of the great urgency and necessity, on St. Jacob's Day July 25 next coming, to Augsburg, Nuremberg or Frankfurt, 15 Batzen, 60 Kreuzer, 21 Meissen Groschen, and 26 Albus for the Gulden shall be deposited, and against the disobedient shall be strictly proceeded and acted upon by the Fiscal.

22. And because the two-fourths of the twenty thousand on foot, which are deposited in four places, namely Strasbourg, Nuremberg, Augsburg and Frankfurt, and the necessity of the things requires that the same be brought all together to one place, situated for the war trade: We all unanimously agree and resolve that the two-fourths of the money, as well as that which is deposited by means of the above-mentioned stop, shall be most conveniently delivered to two places, namely Augsburg and Regensburg, by suitable means and ways, by the collectors of the above-mentioned three places.
23. And after the imperial treasurer had reported many estates that had not yet paid the two-fourths of the granted Rome tax, nor part of the one-and-a-half-fourths that had been used in Hungary before, his various requests and proceedings against them were held before the imperial court; And in the Worms Decree, among other things, it is declared that no one is to be exempted from the same horse and foot charges laid according to the Worms Decree, and that for this reason no one is to apply to the Imperial Majesty or be processed, and that no one is to be spared the confiscation of the same, that the imperial treasurer shall bring in all the deficiencies, which are everywhere and also the two fourths, together with the whole of the granted Rome campaign, which is now ordered to the Turk's Help, as reported above, and that the court of appeals shall assist him in this.

24 And although at the other Imperial Diet held at Nuremberg a special article was set forth in the agreement that princes, rulers and estates shall not consent to the remaining part of the twenty thousand on foot and four thousand on horseback that are to be sent, nor shall they give anything for this purpose, unless such proposals are reduced and appropriate according to each state's opportunity and fortune 2c. However, since this is a necessary, mild and Christian

[268]{.underline} Sect. 2: Von den Reichst, zu Reqensb. 2c. No. 818. W. xvi, 340-343. 269

The work, for which everyone should also be willing to help and advise with his own disadvantage, and where some wrestling should now be carried out and happen, that this would give rise to a great lengthening and delay of this undertaking, as well as a noticeable disruption and wrestling of the plan and help. In addition, the decree at Worms clearly states, for the sake of the aid granted, that no wrestling shall be done in any way by anyone. Accordingly, so much has been said and done with those who complain about the proposals and have therefore supplicated, for the reasons indicated, that they alone want to be patient this time for the promotion of such good work, but that in future proposals due consideration will be given to them.

If it should prove impossible to use such urgent aid against the Turks, it is considered good that the same money should nevertheless be collected with the utmost diligence and kept together in a safe place until the future Diet.

26. Furthermore, we, as well as princes, prelates, counts, and estates, have judged the article of persistent resistance against the Turk to be of the highest order, so that in our opinion not only the high, unavoidable necessity requires and demands that we act against the Turk with urgent help, but also that, with timely counsel, ways be found by which the Turk may be driven by force behind him again, and that that which he had brought under his control some years ago may again be conquered, and that common Christendom may at last be restored to peace and tranquility on account of its hereditary enemy. Accordingly, we have taken before our hands the counsels and agreements made before the Imperial Diet held for the sake of such persistent help, as well as the writings that the six princes and twelve princes made to Imperial Majesty at the Imperial Diet in Esslingen, They have inspected and considered them, and have found that the time has been most carefully considered when such a persistent move against the Turks should be made, and that it is first of all necessary to have a certain peace in the Holy Empire. That also the warlike quarrels, which have arisen between some Christian chiefs and potentates, may first be brought to peace, or at least to decency. Because such brave action would not only be in the hands of the princes, princes and the German nation, but also in consideration of the Turk's power and authority, other Christian leaders and potentates, who concern this matter no less than the German nation, would receive help and support.

In this regard, assistance will also be necessary, as the governors and regimental councils, as well as the twelve princes and princes, have indicated and reminded Imperial Majesty of all this in the above-mentioned document, which was issued at Esslingen, with a humble request that Her Majesty, as the head of the empire, act in the most beneficial way for her hereditary kingdoms and lands, as well as for all potentates, and that they be induced to act in a persistent manner against the Turks, in addition to Her Majesty and the empire, to her hereditary kingdoms and lands, as well as to all potentates, to act in the most beneficial way, and to move them so that the latter, in addition to her Majesty and the Empire, will provide persistent aid and assistance against the Turks, as is just and they are obliged to do out of Christian love. Since, however, the above-mentioned causes have not yet been accepted and the Turk's power has increased and strengthened, nothing conclusive has been done about it here, but princes, princes and estates have indicated such a cause to Imperial Majesty in writings, with the most humble request that they alone appear with the most gracious help and advice.

27 Furthermore, as previously ordered at other imperial congresses, the imperial government is to consider and deliberate on proper means and ways for a permanent maintenance of the regiment and the court of review; which has been done, and seven different points and articles have therefore been handed down by the governor and the regiment. However, we, as well as princes, prelates, counts and estates, after diligent, brave and necessary advice and consideration of these articles, found that the court, which is partly due to movable causes, as was also considered at previous imperial diets, is highly burdensome, and also partly due to the fact that the court has been held in the past, and in part extensive, so that this time may not be fruitfully acted upon and deliberated by one or more, and the Imperial Regiment and Court of Appeal have therefore undertaken to preserve peace and justice in the Holy Roman Empire. Accordingly, and for the subservient favor of the Roman Imperial Majesty, and for the honor and good of the Holy Empire, and for the maintenance of peace and justice in the Empire, it is hereby granted that the Regiment and Court of Appeal shall be maintained for two more years, approximately at half the rate, as hereinbefore provided, and that the first year shall begin on the first day of the next month of May, and that half the payment of the same year shall be made at the next Frankfurt Autumn Fair, and the other half at the following Lenten Fair. The payment shall be made in the same manner in the following year, and shall be deposited at any time in the place and at the place designated and indicated beforehand. And nevertheless, in the meantime, such two years shall be considered in other convenient ways, as the

[270]{.underline} Cap. 11. of the imperial diets 1525-1529. w. xvi, 343-34K. 271

The maintenance of the Regiment and the Court of Appeal should be carried out by the Estates without complaint.

28. And after an article had been written in the farewell of the next Imperial Diet held here, stating that the Imperial Regiment and Court of Appeal should have been visited and reformed, and that this had no progress for several reasons, and that we, as well as the Princes, Princes and Estates, subsequently judged and found that due inquisition, visitation and reformation of the same Regiment and Court of Appeal was necessary: We have united and agreed that we, Ferdinand, King of Hungary and Bohemia, Governor 2c., and the imperial orators and commissaries, instead of and on account of imperial majesty, also our hosts, lords and friends, Mr. Albrecht, Cardinal and Archbishop of Mainz and Magdeburg 2c., Mr. Ludwig, Count Palatine on the Rhine, Duke in Bavaria 2c, both Electors, our each a Council; and Mr. George, Bishop of Speier, and Mr. Hans, Duke in Bavaria, cousins, both Palatines 2c., of their own persons; our friend, Mr. William, Bishop of Strasbourg, Landgrave in Alsace, and Philip, Margrave of Baden 2c., also decree each a council for such inquisition, visitation and reformation, all of whom will certainly appear here at Speier on the first day of June, and will have complete authority and command from us, the imperial governors and commissaries, also princes, princes and estates, which we also give them here with this farewell, Both the Regiment and the Court of Appeal, with the utmost diligence and necessity, have been given a mandate by us to inspect, visit, and reform to the best and most diligent of their ability, in terms of persons and other deficiencies and defects, and to put them in a good and useful order. But whoever among them refuses and resists such inquisition, visitation and reformation, or is otherwise found or considered unfit by them, to remove him or her, and to write to the electors and princes, as well as counties, from which such removed persons would be taken, and to request that other suitable persons be presented in due time in the place of the same removed persons.

29 The governor and the regimental councilors shall also appoint a number of skilful and reasonable persons from the regiment and the Court of Appeal and order them to draw up the rules of the Court of Appeal from all the decrees, to omit what is superfluous, and to put in order, draw up and rubricate in its place what has been improved. And when this has been done, then to the

Cardinal and Archbishop of Mainz, Electors, as the Archchancellor, to inspect and measure the same, and by the same order to have it printed and published in the Empire, so that everyone may receive the knowledge.

30 It is also considered good and decided, for highly mobile and brave reasons, and especially in view of the present time and events, that the Imperial Regiment and Court of Appeal shall remain here at Speier for the above-mentioned two years.

31. Item, as hitherto doubted by the jurists, whether a deceased brother's or sister's children should divide the inheritance of their father or mother's brother or sister among themselves into the heads or tribes: and therefore in such doubt among the subjects of the Holy Roman Empire many disputes, repugnance and justifications may arise, to their subjects' not inconsiderable disadvantage and harm, and therefore the Roman Imperial Majesty, for the common good, has prevented such disputes for future justification and resulting displeasure, with our, the Holy Roman Empire's, Electors, Princes and Estates' timely, preceding council, set and ordered: If one dies intestate, and leaves no brother or sister after him, but his brother's or sister's children in unequal numbers, that then the latter's brother's or sister's children shall inherit into the heads, and not into the tribes, and shall so succeed to the deceased of their father or mother's brother or sister, and be admitted. And in order that further confusion and judicial quarrels may be cut off as far as possible, and that equality may be maintained in this respect throughout the Holy Roman Empire and among its members and subjects, Their Imperial Majesties have thus passed, abolished and repealed all and every statute, special charter, custom, usage, ancient usage and liberties, which in some places were found to be contrary to Their Imperial Charter, only in the above-mentioned case; but with the following moderation, namely: If in some places in the Holy Empire there has been a special statute, order or custom that in the above case the deceased's inheritance shall be divided into the tribes and not into the heads, by virtue of the statute, order or custom now in question, and in the same place an inheritance is now to fall, or between and the first day of the month of August, coming at the earliest, omitting the same day, shall fall by someone's death, the inheritance shall, after the expulsion of the same, be divided into the tribes, and not into the heads.

[272]{.underline} Sect. 2: Von den Reichst, zu Regensb. 2c. No. 818. W. xvi, 345-348. 273

In such a case only, and between the first day of August now mentioned, without hindrance of such an order of Her Imperial Majesty, the inheritance shall be divided according to the statutes, order or custom. If, however, a case of inheritance in places and ends, where no special statute, freedom, order or custom now applies, has not yet been adjudicated in the first and second or third instance, or the division has not yet occurred, or has occurred between then and the first day of August, or will occur thereafter, the distribution and adjudication of the same case shall be governed by the above-mentioned imperial statute 2c. That therefore we, also Princes, Princes, Prelates, Counts and Estates unanimously united and agreed to live, comply with, keep and execute this Imperial Constitution and Statute in all its contents; also to proclaim and make known the same to all our subjects before the first day of August, according to Her Majesty's command, so that everyone may know how to act and keep to it.

Item 32: When the imperial government, by virtue of an article in the proceedings of the Imperial Diet held at Worms, inspected the punitive court order, as it had been given a form by the times, and now handed it down to us, we have considered that this matter and order affects the honor, life and property of the people, We have judged and considered that this matter and order affects human honor, life, limb and property, and requires great, brave and important counsel, and especially because the articles are many, item, the customs and traditions in many places unequal, and that it should be a perpetual permanent constitution and statute, and therefore not to be hurried, but to be carried out with good forethought, sufficient experience and timely counsel: Accordingly, we, also the Electors, Princes and Estates, have deemed it necessary that each estate take a copy of the same letter, which will be inspected and assessed according to necessity, and that each of the six districts, from Our Lady's Day of Purification Feb. 2, will take a copy as soon as possible.February], shall send two skilled, learned, understanding and experienced persons with their advice and discretion to Speier to the imperial government and order them all to submit to and compare with the government such court order, according to opportunity, and to publicize it later.

33 And after the imperial government has made a council on the order here before at Esslingen for the sake of the coinage, and has now presented the same council to us here. However, since such a council is part of every stand

Since the necessity requires good consideration, we, as well as princes, lords and estates, have agreed that each of us should take a copy of the same advice, consider its necessity, and each estate that has to coin should order its mintmaster or other coin experts on St. Jacob's Day to the imperial regiment in Speier to act and advise on the settlement of a permanent coin in the holy realm. And so that this action may be the more fruitful and stately, princes, counts and others who have gold and silver shall first of all, in the meantime, subject themselves to a permanent gold or silver purchase for the sake of settlement, and from such appointed day shall dispatch their envoys with full authority, to unite with the aforementioned imperial government and the other envoys for the same gold and silver purchase, so that for at least several years a uniform, constant, correct and true coinage may be established and maintained in the realm.

34 After the monopolies and large companies, a selfish and unpleasant action is forbidden in the common imperial laws with high penalties and punishments, the imperial fiscal shall proceed and act seriously against the same, as is due in law, so that such is stopped and the common benefit is promoted.

And when, in the parting of the recently held Imperial Diet here at Speier, an article was placed to the effect that, by the order then made on behalf of the subjects, nothing shall be taken away from or broken off the treaties and orders made by the Swabian Confederation on account of the Bavarian outrage, 2c.., is once again our unanimous resolution, will and opinion that the same article, made for the sake of the subjects in the affected parting, shall be unbreakable for the treaties and orders made by the Swabian Confederation for the sake of the Bavarian outrage, and that no court shall act against the same confederation treaties.

Item, after Doctor Batt Weidmann, Hans Melchior, and Hans Heinrich von Morsheim, brothers; Anna von Hagen, Doctor Reinhard Tiels, about kaiserl. Fiscals, abandoned widow; Count Bernhards von Eberstein son, Count Christoffel von Tengen, Doctor Jakobs von Landsburg, Doctor Johann von Dockheim, called Fries; Augustin Lösch, Sebastian Schilling, Doctor; Caspar Mar, imperial Fiscal, and Master Hans Leser, for some outstanding pay, touching from the chamber court, requested, and for Entrich-.

[274]{.underline} Cap. 11. of the imperial diets 1525-1529. w. xvi, 34s-n>o. 275

We have asked for the payment of the same. If we now deem it fair that each one pays his due wages, but at this time there is nothing available to satisfy them: therefore we have directed them to the old back-digit Chamber Court notices for their payment, and thereupon it is our opinion and order that the Imperial Fiscal shall proceed and act conducively for obtaining and issuing such old back-digit notices, for which purpose the Chamber Court shall also assist him. And what he thus produces shall be paid to the plaintiffs concerned by the collector for the payment of their debt.

37. Item: When in the beginning of this Imperial Diet some princes, prelates and other estates made a mistake in the session and survey, which led to a prolongation of the Empire's actions and affairs, therefore princes, princes and estates, at our friendly request of the governor and commissaries, kept their session and survey of the Imperial Diet in a sociable manner, We, on account of the Imperial Majesty, wish that each of the Electors, Princes, Prelates and Estates shall not be prejudiced, harmed or violated in any way in their customary use and justice by such a survey and session held at the Imperial Diet that is not dangerous, nor by the subscription that is made at the end of this parting.

Imperial Constitution and Statute, how brother or sister children of their father's brother or sister shall divide abandoned inheritance among themselves.

1. we Carl the Fifth by the Grace of God, elected Roman Emperor, at all times Major of the Empire, in Germania, Hispania, both Sicily, Jerusalem, Hungary, Dalmatia, Croatia 2c. King, Archduke of Austria, Duke of Burgundy 2c., Count of Habsburg, Flanders and Tyrol 2c., to all and any princes, princes, ecclesiastical and secular, prelates, counts, freemen, lords, knights, servants, captains, governors, stewards, administrators, bailiffs, mayors, judges, courts, councils, citizens, municipalities, and otherwise to all other of our and the empire's subjects and faithful, in what dignities, status or being they are: As it has hitherto been in doubt among legal scholars whether a deceased brother's or sister's children should divide the inheritance left to them by their father's or mother's brother or sister into chiefs or tribes, and therefore in such doubt among our and the Holy Roman Empire's subjects and faithful, it is necessary to know whether the inheritance left to them by their father's or mother's brother or sister should be divided among them into chiefs or tribes.

The Roman Emperor has seen to it that we, as the Roman Emperor, have the common good to prevent such quarrels, future justifications, and the resulting mischief: That we, as Roman Emperor, for the common good, have graciously seen to prevent such quarrels, future justification, and resulting mischief, and with our and the Holy Roman Empire's Princes, Princes, and Estates' timely, preceding counsel have established and ordered it, as we also by Roman imperial power hereby knowingly order and establish in the above-mentioned case, thus: If one dies intestate, and leaves no brother or sister after him, but his brother's or sister's children in unequal numbers, that then these same brother's or sister's children shall inherit into the heads, and not into the tribes, and shall be allowed to succeed the deceased of their father's or mother's brother or sister in such manner. And so that further confusion and judicial quarrels may, as far as possible, be cut off, and equality in this respect be maintained throughout the Holy Roman Empire and among its members and subjects: We hereby, out of our imperial authority and right knowledge, want to pass and abolish all and every statute, special statute, custom, usage, old conventions and liberties, which in some places have been found contrary to our imperial statute, only in the above mentioned case, which we also hereby pass, abolish and abolish, but with the following moderation: namely, whether in some place in the Holy Roman Empire there has been a special statute, order or custom that in the above case of the deceased's inheritance, and by virtue of the statute, order or custom now mentioned, it should be divided into the tribes and not into the heads, and in the same place an inheritance would now come to fall, or between now and the first day of the month of August, excluding the same day, by someone's death would come to fall, the inheritance shall be divided according to the same special statutes, order or custom, only in such case, and between the now named first day of August without hindrance of this our order. If, however, a case of inheritance in places and ends where no special statute, freedom, order or custom now applies, has not yet been judged in the first and second or third instance, 1) or the division has not yet taken place, or has fallen between then and the first day of August, or has lapsed thereafter,

1. "geurtheilt" set by us, according to § 31 of the Reichsabschied, instead of: "getheilt".

[276]{.underline} Sect. 2: Von den Reichst, zu Regensb. 2c. No. 818. W. xvi, 350-353. 277

the judgment and decision of the same case shall be governed by this imperial charter.

2. So that no one may be excused for ignorance of our imperial statutes in decisions, judgments or otherwise: We herewith earnestly command the above-mentioned Electors, Princes, Prelates, Counts, Lords, Estates and all other subjects of our and the Empire's ecclesiastical and secular state, who have from us and the Empire, or in the Empire, some authority and subjects in fief or property, to observe this Imperial Charter of ours, between now and the above-mentioned 1st day of August. The same shall also apply to the public proclamation of the same to all of their subjects, dependents, subjects or subjects, and whether or not any authority shall fail in the publication and public proclamation of the same between the 1st day of August and the 1st day of August, or shall omit to do so between the 1st day of August and the 1st day of August thereafter, that nevertheless, on the above-mentioned first day of August, and thereafter, this imperial charter of ours will be considered publicized, opened and promulgated by all men, and will also be faithfully observed by all men, will be judged according to it, and will be complied with everywhere without any hindrance. To this you do our earnest opinion. Given in our and the Holy Roman Empire's city of Speier, on the 23rd day of April, after the birth of Christ in 1529, of our Roman Empire in its 10th year and of all the others in their 13th year.

Constitution or Mandate against the Anabaptists.

We Carl the Fifth by the Grace of God, elected Roman Emperor, at all times Major of the Empire, in Germania, Hispania, both Sicily, Jerusalem, Hungary, Dalmatia, Croatia 2c. King, Archduke of Austria, Duke of Burgundy 2c., Count of Habsburg, Flanders and Tyrol 2c., do to all and any princes, princes, ecclesiastical and secular, prelates, counts, freemen, lords, knights, servants, captains, bailiffs, governors, stewards, bailiffs, mayors, judges, courts, councils, citizens, municipalities, and otherwise to all other of our and the realm's subjects and faithful, in whatever dignity, state or being they may be, our friendship, grace and all good.

1. high and venerable, highborn, dear friends, nephews, grandfathers, princes, wellborn, noble, honorable, devout and dear faithful! Although it is ordained and provided by common law that no one who has once been

The first time that a person who has been baptized in the first order is to be baptized again or for the second time, nor is he to baptize some of them, and especially in imperial laws, to do so is forbidden under penalty of death. Therefore, at the beginning of the next twenty-eighth year of the lesser number, we, as Roman Emperor, supreme bailiff and protector of our holy Christian faith, by our open mandate, earnestly command all of you, together and especially, to protect your subjects, relatives and dependents from the same insanity and sect of rebaptism that has recently arisen, and their unwilling, seductive and seditious followers, by your commandment, and otherwise in the pulpits by Christian, learned preachers, faithfully and earnestly to remind, admonish, reject and warn them also of the penalty of right in such a case, and especially of the great punishment of God which they have to expect. And against those who are thus found to be in such vice and error of resurrection, to proceed with punishment and penance of the law, as is due against each one according to his fault, and therefore not to be tardy, so that such evil may be punished, and other mischief and continuation, which otherwise arise from it, may occur and be prevented: We find daily, however, that, above the common law, even our past mandate, such an old, condemned and forbidden sect of rebaptism, condemned many hundred years ago, is breaking in and getting out of hand the longer and the more troublesome it becomes. To prevent such evil and what may follow from it, to preserve peace and unity in the Holy Empire, and also to abolish all disputation and doubt that might follow the punishment of rebaptism: We therefore decree, decree, declare, and declare the foregoing imperial laws, as well as our above-mentioned mandate which followed and was proclaimed thereupon; we therefore order, decree, and declare by imperial authority and right knowledge that all and every rebaptized and re-baptized persons, male and female, of reasonable age, shall be judged and put to death by fire, sword, or the like, according to the occasion of the persons, without preceding the ecclesiastical judges' inquisition. And the same preachers, captains, countrymen and seditious agitators of the touched vice of rebirth, also those who persist in it, and those who fall down the other time, shall by no means be pardoned in this, but shall be dealt with seriously with the punishment against them, by virtue of this our constitution and statute.

2. which persons, however, have made their error their own

[278]{.underline} Cap. 11. of the imperial diets of 1525-1529. w. xvi, 353-355. 279

1. immediately confess the same, are willing to accept repentance and punishment for it, and would ask for mercy, they may be pardoned by their authorities, according to their status, nature, youth, and all circumstances. We also want everyone to have his children baptized in youth, according to Christian order, custom and usage. But those who despise this, and would not do so, as if infant baptism were nothing, shall, if they insist on it, be considered an Anabaptist, and shall be subject to our Constitution. And none of those who are pardoned for the above-mentioned reasons shall be relegated and expelled to other places, but shall be entrapped and bound to remain under his authority, which shall then have diligent supervision so that they do not fall away again.

(3) Likewise, no one shall contain, subdue, or expel another subject or relative who has departed from his authority and has departed from it for reasons for which he has been notified, (2) but as soon as the authority under which the departed person is contained becomes aware of such transfer, he shall take strict action against him who has thus departed, in accordance with the above-mentioned statutes of ours, and shall not suffer or tolerate him to do so, all with a penalty of eight. Hereupon we also command all and every one in particular, of what dignity, standing or nature each is, by the duties and oaths, so that you may be devoted and related to us and to the holy kingdom, to avoid also our heavy disfavor and punishment, and want that all of you, and each of you in particular, keep such our constitution and statute of reconstitution strictly, firmly in all pieces and points, judge on it, act on it, and execute it carelessly; You will also show such obedience in this as you are obliged to do, and the necessity of the matter requires for itself; we will therefore provide for this without doubt, and you will also do our part in this. Given in our and the Holy Roman Empire's city of Speier, on the 23rd day of April, after the birth of Christ, 1529.

4 We, Ferdinand, King of Hungary and Bohemia, 2c, Imperial Majesty's Governor, and we the appointed commissioners, do therefore speak and promise, by virtue of our authority,

1. In Walch: "or Untermahnen"; improved by us according to s 6 of the Reichsabschied.
2. Walch: "to push away"; in § 7 of the farewell: to advance - to advance.

On account of the Roman Imperial Majesty 2c. to keep and execute everything and anything that is written above and may affect the Imperial Majesty steadfastly, firmly, unbreakably and sincerely, to comply with it strictly and without refusal and to live it, not to do anything against it, to carry it out, to act or to let it go out, nor to allow anyone else to do anything for our sake, but all danger. In witness whereof we Ferdinand, supra, have affixed our seal to this farewell for ourselves and our fellow commissioners in mind.

5. And we Electors, Princes, Prelates, Counts and Lords, also of the Electors, Princes, Prelates, Counts and of the Holy Roman Empire Free and Imperial Cities sent embassies and rulers, hereafter named, publicly confess with this farewell that all and each of the above written points and articles have been made and decided with our good knowledge, will and counsel, also approve the same all together and especially herewith and in force of this letter; We promise and agree in right, good, true faith, which, as far as each of us is or may be concerned with his sovereignty or friend, by whom he is sent or who is under his command, we shall keep and perform truly, steadfastly, firmly, sincerely and unbreakably, and to the best of our ability comply with and live up to them, without any danger.

And these are the following written, we, the electors, princes, prelates, counts, lords and of the holy empire free and imperial cities embassies and rulers. By the Grace of God, we Albrecht, Priest-Cardinal of the Holy Roman Church, Archbishop of Mainz, Archbishop of Magdeburg, Administrator of Halberstadt 2c., Hermann of Cologne, Archbishop, Duke of Engern and Westphalia, Archchancellor through Italy. Reichard zu Trier, Archbishop, through Gaul and the Kingdom of Arelat of the Holy Roman Empire Archchancellor. Ludwig, Count Palatine of the Rhine, Duke of Bavaria, Archchancellor of the Holy Roman Empire; all four Electors. On behalf of Margrave Joachim, Archchancellor, Melchior Barfuß, Commenthur zu Schwarz, and Balthasar Bück. On behalf of the House of Austria, Georg Truchsess, Baron of Walpurg.

7. ecclesiastical princes who appeared in person: By the Grace of God, Matthew, Cardinal of the Holy Roman Church, Archbishop of Salzburg, Legate of the See of Rome. Walther von Cronberg, Administrator of the High Master's Office in Prussia, Master of the German Order in German and French lands. Weigand, Bishop of Bamberg. Conrad, Bishop of Würzburg, Duke of Franconia. Heinrich, Coadjutor of Worms and Ulrich, Count Palatine. George, Bishop of Speier, Count Palatine.

280 Section 2: Of the Reichst, at Regensb. 2c. No. 818. w. xvi, 3S5-3S8. 281

graph 2c. Wilhelm, Bishop of Strasbourg, Landgrave of Alsace. Paul, Bishop of Chur. Christoff, Bishop of Augsburg. Bernhard, Bishop of Trent. John, coadjutor of Fulda. Crafft, Abbot of Hirschfeld. Messages of the ecclesiastical princes: on behalf of the archbishoprics and monasteries: The Archbishop of Bremen, Henry the Younger, Duke of Brunswick and Lüneburg. The Archbishop of Bisantz, Bertrandis de Brunis. The Archbishop of Riga, Doctor Matthias Unverfordt. Also on behalf of the bishops of Tarbat Dorpat, Oesel, Curland and Reval. The bishop of Eistett, Wilhelm von Seckendorf, canon there. Constance, Johann Fabri, Doctor. The postulant at Hildesheim, Johann Fabri, Doctor. Freisingen, Matthäus Luchsen, Doctor, Chancellor. Osnabrück, Albrecht, Count and Lord of Mansfeld, and Ludwig Hirter, Doctor. Of the elected and confirmed of the churches at Münster, Doctor Bernhard von Hagen. Doctor Johann Gropper, Bartholomäus von der Leyhen, Cologne Chancellor, Siegler and Hofmeister and Substituirter Hieronymus Angkorn, Doctor, Canon of Cologne. The Administrator of Regensburg, Count Palatine 2c, Doctor Augustin Ross, Chancellor. Of the Administrator of Passau, Doctor Stephan Rößlin, Canon there. The Bishop of Basel, Cornelius von Lichtenfels, schoolmaster, Doctor Johann Fabri, Heinrich von Fleckenstein; all three canons there. Liège, Rupertus Banignister, D. Brixen, Johann Fabri, D. Ratzenburg, Clemens Groß, canon there.

8. secular princes who have appeared in person: By the Grace of God, we Frederick, Duke in Bavaria, Count Palatine on the Rhine, William and Ludwig, Counts Palatine on the Rhine, Dukes in Upper and Lower Bavaria. Otto Heinrich, Duke in Lower and Upper Bavaria, Count Palatine. Erich, Duke of Brunswick. Henry the Younger, Duke of Brunswick, Philips, Margrave of Baden, Count of Spanheim. George, Duke of Stettin, Pomerania, Cassuben and Wenden, Prince of Rügen, and Count of Gutzgaw. Secular princes' embassies: of Johann, Count Palatine of the Rhine, Duke of Bavaria, and Count of Spanheim, Albrecht Than, O. Ludwigen, Count Palatine of the Rhine, Duke of Bavaria, and Count of Veldentz, Wilhelm Seßler, Doctor. Johansen, Dukes of Cleve, Jülich and Berg, Meirich von Thun, Count of Lümburg and Falckenstein, and Johann von Dockheim, called Frieß, Doctor. Albrechten, Duke of Mecklenburg, Friedrich Reifstock, Doctor. Of the Duchy of Würtenberg, Doctor Batt Weidmann. Ernsten, Margraves of Baden and Hochberg, Landgraves of Susenberg 2c., Margrave Philip of Baden. Albrechten, Dukes of

Mecklenburg, Princes of Wenden, Counts of Schwerin, Rostock and Stargard, Batto von Adeleuesen. Wilhelm, Counts and Lords of Hennenberg, Doctor Peters von Gondelsheim, Court Master. Hermann, Counts and Lords of Hennenberg, his son Bechthold, also Count and Lord of Hennenberg.

9 Prelates who appeared in person are: Gerwig, Abbot of Weingarten. Rüdiger, Abbot of Weißenburg. The prelates' messages: Heinrichs, Abbot of Sanct Cornelien Münster, Conrad Schwabach. The Abbot of Reichenau, Johann Fabri, and Petrus Speiser. Of the church Rotenmünster, Conrad Mock, Wilhelm von Manderschied. The Abbot of Brune and Stauel, Heinrich Lewensau and Jakob Krel. The Abbot of Rockenburg, Bernhard Besserer and Daniel Schleicher. The Abbot of Petershausen, Caspar Dornsperger. On account of the subsequently named abbots, namely Johann Sebastian von Kempten. Rudolfen of Fridingen, Conraden of Kreisheim, Amanden of Salmansweiler, Hieronymus of Elchingen, Andreas of Ochsenhausen, Peters of Ursin, Johannsen of Rod, Jakoben of Mindernau, Johannsen of Schussenried, Heinrich of Marckthal, Gerwig, Abbot of Weingarten, and Doctor Johann König of Tübingen. The Abbot of Sanct Heimeran at Regensburg, Augustin Roß and Conrad Schwabach. The abbot of the church of Sanct Lutgers at Werden, Meirich von Thun and Johann Gogreve. The Abbot of Murpach, Johann Fabri and Peter Speiser. The Abbot of Bechtolsgaden, Simon Reibeisen. Of the abbesses: the abbess of Essen, Caspar Westhausen and Bernhard Schol. Aebtissin zu Obern Münster zu Regensburg, Conrad Schwabach and Heinrich Lewensau. Aebtissin zu Gernrod, Michel Hard. Aebtissin zu Niedern Münster zu Regensburg, Augustin Roß and Conrad Schwabach. Aebtissin zu Unser Lieben Frauen zu Lindau, Peter Speiser. Aebtissin zu Buchau, Gangolf zu Geroldseck.

10. counts in person: Count Bernhard von Solms, Carl, Wolfgang and Ludwig, Counts of Oettingen. Dietrich, Count of Manderschied; Günther, Count of Schwarzburg; Albrecht, Georg and Wolf, Counts of Hohenlohe. Hoyer, Count of Mansfeld; Philipps, Count of Hanau. Adam von Wolffstein. Gangolf zu Hohen Geroldseck. The counts' embassies: Wilhelms, Counts of Nassau. Philipps, Counts of Hanau. Johann and Antoni of Eisenburg. Eberhard, Counts of Königstein. Philipsen, Counts of Solms. Batten, Counts of Stollberg. Kunen, Counts of Leiningen. Philipsen, Counts of Saarbrücken. Philipsen, Counts of Wiesbaden, has command Count Bernhard of Solms. Johann, Counts of Wied, Count Dietrich of Manderschied, Johann, Count of

[282]{.underline} Cap. II. of the imperial diets of 1525-1529. w. xvi, 358-361. 283

Sein, Dietrich von Stein. Jost, Counts of Holstein, Johann Machtzol; Reinharden, Counts of Bitsch, Jakob von Landsperg. Hansen and Heinrichen, Counts of Schwarzburg; Günther, Count of Schwarzburg; Martin, Counts of Oettingen; Count Carol, Wolfgang and Ludwig of Oettingen. Reinhard and Georgen, Counts of Zweibrücken; Wolfgang zu Geroldseck, Ulrich and Julius, Counts of Hardeck. N. Hereditary Archbishop in Austria. Georgen von Schauenberg, Count Hans von Schauenberg, his son. Ernsten, Counts of Mansfeld. Josten, Ulrichen and Bernharden, brothers, Counts of Rheinstein. Wilhelm, Counts of Eberstein. Christoffen and Felixen, Counts of Wartenburg. Ulrichen, Counts of Helfenstein; Friedrichen, Counts of Fürstenberg. Hansen den Aeltern, Wölfen, Hansen den Jüngern, and Hugen, Counts zu Montfort. Georgen and Christoffen, Counts of Lüpfen. Johann, Gottfrieden and Wernern, Barons of Zimbern. Wilhelm and Georg, Barons of Walpurg, Schwickarden and Sindelfingen, Hans and Marquard of Rinseck, on account of his father Hansen, and his cousin Ninsis of Rinseck. Gangolf of Geroldseck. Johansen, Counts of Oldenburg, Ewald Baumbach; Enno, Counts of East Frisia, Johann Hormann. Albrechten, Hansen, Gottfrieden and Bernharden von Wolfstein, Adam von Wolfstein. All the Lords of Blawen, Heinrich Reuß of Blawen. Wilhelm von Rappelstein, Ulrich zu Rappelstein.

From the free and imperial cities: Cologne, Johann von Neid, Peter Bellingshausen, Arnold von Siegen. Augsburg, Matthäus Langenmantel and Johann Hock. According to, Leonhard von Edelband and Peter von Juden. Eßlingen, N. Holderman. Metz, Johann von Nibrücken and Gerhard Danner. Rothenburg on the Tauber, Bonifacius Wernitzer. Worms, Peter Krapff and Johann Glantz, town clerk. Swabian Hall, Antonius Hofmeister. Frankfurt, Philipps Fürstenberger. Ueberlingen, Caspar Dornsperger, Hagenau and Colmar, Bartholomäus Botzen and Hieronymus Boner. Also on account of the towns of the bailiwick, Schlettstatt, Kaisersberg, Münster, Obern Eheim, Weißenburg am Elsaß, Landau, Roßheim and Türckheim. Rotweil, Conrad Mock; Goslar, Christian Balder. Schwäbischen-Gemünd, Michel Rup. Nordhausen, Michel Meienburg. Ravensburg, Johann Krüglin. Wetzlar, Peter von Entzenberg, Thomas von Sandweil and Stephan Weig. Dortmünd, Dietrich, Count of Manderschied. Offenburg, Johann Gustenhofer, town clerk. Regensburg. Ambrosius Aman and Johann Humel. Leutkirch, Johann Fabri. Friedberg in the Wetterau, Johann Dürplatz, Schweinfurt, Johann

Lortzen. Wimpfen, Peter Berlin. Älen, Hans Decker. Bopfingen, Johann Deubler and Egidius Brommeisen. Kaufbeuern, Hans Ruff. Wangen, Jakob Schnitzer.

In witness whereof we have Albrecht, Archbishop of Mainz 2c., Ludwig, Count Palatine on the Rhine, both Electors, by reason of our fellow Electors. We Matthew, Archbishop of Salzburg. Weigand, Bishop of Bamberg. Ludwig, Count Palatine on the Rhine. Henry the Younger, Duke of Brunswick, on account of us and the ecclesiastical princes. Gerwig, Abbot of Weingarten, for our sake and that of the prelates. We Bernhard, Count of Solms, and Gangolf of Hohen Geroldseck, for our sake and for the sake of both of them. And we, mayor and council of the city of Speier, for our sake and for the sake of the free and imperial cities, this assembly, affix our seal to this farewell. Given and done in the Holy Roman Empire city of Speier, on the 22nd day of April, after the birth of Christ 1529. year.

819: Luther's and Melanchthon's concern about Speier's farewell, drawn up on the prince's orders.

From Müller's "History of the Protestant Estates Protestation 2c. Wider den Reichs-Abschied zu Speier", lib. I, cup. 4, s 15, r>. 47, printed in the Leipzig Collection, vol. XXII, p. 24.

First of all, it must be stated how great abuses of the clergy have been, as the Imperial Majesty himself well knows, and against which the Estates of the Empire complained at Worms, and His Majesty promised to abolish them; as Pope Adrian VI himself announced through his "Orator" at Nuremberg that all this evil had come from the abuses of the clergy, and promised to help change them.

(2) But since such abuses were so unpleasantly many and great, and were not changed by those who should do it justly, they began to fall from themselves everywhere in German lands, and the clergy to be despised for it; but when the unskilful scribes wanted to defend and maintain such abuses in addition, and yet could not muster anything righteous, they made it worse that the clergy were everywhere considered unlearned, incompetent, even harmful.

[284]{.underline} Section 2: Of the Reichst, at Regensb. 2c. No. 819. w. xvi, mi-zss. 285

People held, and their thing and defense mocked.

3. Such falling away and decline of the abuses was already the several part in the pregnancy, before Luther's teaching came; For all the world was tired of and hostile to the clerical abuses, so that it was to be feared that if Luther's teaching had not come to teach the people about the faith of Christ and the obedience of the authorities, a miserable ruin would have arisen in the German land, for people no longer wanted to suffer the abuses and wanted to have a change immediately; so the clergy did not want to give way or let up, so that there would have been no resistance. It would have been a disorderly, stormy, dangerous mutation or change (as Muenzer also started it), if a consistent teaching had not come in between, and without doubt the whole religion would have fallen and the Christians would have become pure Epicureans.

4 Because such a change came about by force, which no one could resist, and the clergy stubbornly insisted on it and did not want to let up, my most gracious lord nevertheless did so much that he could not nor did he know how to preserve the abuses, and had to suffer, as well as the clergy themselves, that they were despised and fell to the point that his C. F. Gn. did not allow any unchristian doctrine to be torn down. For this his C. F. Gn. with a good conscience and with truth, that the cause and guilt of the fallen abuses and despised clergy on earth is no one but the clergy themselves, who, although they knew well that the estates of the empire at Worms complained about it and no longer wanted to suffer, nevertheless they defended them with outrage and violence, by much tyranny and clumsy scribes, so that they made the people's displeasure all the greater, and themselves sought their own misfortune; This is certainly true, and all Germany knows that it is so.

5 In such a desolate, wild state and fall of abuses, my most gracious lord has let happen and fall what fell there, and let it be kept for future improvement in H. F. G.'s country, which he meanwhile loves for Christian, as much as he always could, and because H. F. Gn. conscience knows no other than that it is Christian.

If they are divinely ordered, they cannot blame and condemn such things in any way with a clear conscience.

6 Now, however, the Speierische Abschied demands that the estates of the kingdom leave this doctrine, which H. F. Gnad considers Christian and has also experienced as comforting in this time: so it will not be in good conscience of His F. Gnad that they should grant the "above-mentioned" Abschied: firstly, for the reason that H. F. Gnad would thereby act against H. F. Gnad's conscience and condemn the doctrine, which she recognizes as Christian before God. conscience, and condemned the doctrine, which it recognizes as Christian and wholesome before God.

On the other hand, His Grace would make all those guilty of condemning such teachings against their conscience, according to his example, and thus complain about their own sin with countless, cruel, foreign sins 2c.

8. Thirdly, His Grace does not have the power to force anyone to raise up the fallen abuses or to accept them, as His Grace has not been the cause of their beginning to fall, but it is up to each person's own conscience.

(9) Fourthly, the former can by no means do so, that they should grant, or urge that the abuses should be re-instated, because thereby the S. F. Grace confirmed the unpleasant complaint of the clergy, which was reported and complained of at Worms by the estates of the empire, and thus such S. F. Grace would be advised to grant against such complaint of the empire at Worms, and to the strength of the complaints against the clergy. The Holy Roman Emperor's Grace has finally granted permission to oppose such a complaint by the Reich at Worms, and to strengthen the grievances of the clergy, which the Emperor's Majesty himself had at that time. Majesty himself promised at that time to abolish the same, and not to believe that H. F. Gnad. opinion, to reestablish or maintain them.

(10) Fifth, that His Grace has not done anything unchristian, His Imperial Majesty can sense from the fact that the Estates have not condemned this doctrine but have pushed it to the Council, which they would not do if they considered it unchristian. Majesty can sense from this that the estates of the empire did not condemn this doctrine, but pushed it onto the council, which they would not do if they held it to be badly unchristian.

11 So that H. F. Grace, Imperial Majesty please that H. Kaiserl. Majesty does not wish to burden His Imperial Grace with such grave matters. Conscience, unheard matter, which is, after all, due to such interrogations and hearings of His Imperial Majesty. Majesty's interrogations and examinations.

[286]{.underline} Cap. 11. of the imperial congresses of 1525-1529. w. xvi,363-366. 287

The other estates of the empire are also aware of this, and because all the estates of the empire are waiting for a concilii, and His Imperial Majesty has also put them off the same. Majesty has also put them off the same: so His Imperial Majesty wants to advise and help that the Majesty would advise and help that Christian peace be promoted in a right and orderly manner, and that the matter be condemned to interrogation, and not so unrecognized, which would be a violent and forced peace, and not a cordial and willing peace.

Haec de una parte, scii, de consensu.

12. As for the other part, that S. F. G. should be obedient to the imperial majesty's command against the Anabaptists and Sacramentarians, this S. F. G. does willingly and reasonably, because S. F. G. neither has nor suffers from the forbidden teachings in his F. G. lands, nor do they want to have or suffer them, and may S. F. G. boast with God that such teachings are resisted most powerfully in S. F. G. lands. F. G. may well boast with God that such teachings are most powerfully resisted and increased in S. F. G.'s lands, that of course nowhere else is resisted so strongly, and perhaps no one could have resisted; as all the estates of the realm must well know and confess.

820 Jnstrumentum Appellatioms, objected by the protesting imperial estates at the Imperial Diet at Speier Anno 1529. April 25, 1529.

This document was printed soon after it was written. From a print in the Weimar archives reproduced in Müller's Historie, eup. 5, p. 52, and subsequently in Lünig's kpidl. ewlek., p. 777

In the name of our Lord Jesus Christ, Amen. And after the birth of our dear Lord and Saviour, one thousand five hundred and in the ninth and twentieth year, in the other Roman number, called Jndiction, in the reign of the most noble, most powerful prince and lord, Lord Caroli the V, elected Roman emperor, at all times ruler of the empire, in Germania, in Hispania, both Sicily, Jerusalem, Hungary, Dalmatia, Croatia, 2c. King; Archduke of Austria, and Duke of Burgundy 2c., our most gracious lord, and at the Imperial Diet, which was held in the name of their imperial majesty at Speier, on Sunday after Reminiscere, the year above, are the most illustrious, highborn princes and lords, Mr. Johannsen,

Dukes of Saxony and Electors 2c., Mr. Georgen, Margraves of Brandenburg 2c., Mr. Ernsten, Dukes of Brunswick and Lüneburg, Mr. Philippsen, Landgraves of Hesse 2c., and Wolfgangen, Princes of Anhalt 2c., of our most gracious and gracious lords decreed councillors and commanders, on Sunday Cantate, which was the 25th day of the month Aprilis, in the worthy Mr. Petern Mutterstats, Caplans in the Sanct Johanniskirche there at Speier, Behausung, in jetztgemeldter St. Johannesgasse, downstairs in a small room, have been gathered together: who, in place of their electoral graces, have subsequently summoned both of us written notaries and witnesses before and to them, and with the presentation of a document, written on several sheets of paper, have told how many excellent and noticeable burdens their electoral and princely graces, also all of theirs, who now and in the future are related to the preaching of divine word and truth, and with the abolition of ungodly customs, and the re-establishment of Christian ceremonies, would have encountered at the indicated Imperial Diet. Therefore, and on account of such complaints and causes, which their electoral and princely graces have had brought in the touched document, which the aforementioned councils currently have in hand, their electoral and princely graces would be highly and unavoidably urged to appeal from the same actions and the alleged new departure (as noticeably aggrieved) to the revered Roman imperial majesty and a free, Christian concilium 2c. how they should and would like to do so in the best, most constant and strongest manner, form and shape, as their Electoral and Princely Graces should and would do by right and equity, before us aforementioned notaries and witnesses (since their Electoral and Princely Graces before and in the presence of Royal Serenity, Imperial Majesty Orators and Commissars, also of the other Electors, Princes and Estates of the Realm, for causes which should be deduced in due and convenient time, so much so that the same at present could not nor would not do so), have also requested, requisitioned and desired such of their Electoral and Princely Graces appeal, letter of apostle and farewell, together with lawful attachment and adherence. With reservation, condition and protestation, to reduce and increase such their given appeal, also to do and carry out everything else that would be necessary for their electoral and F. G. necessity. And after such statement and narration, the above-mentioned councillors of their Elector and F. G. have ordered

[288]{.underline} Sect. 2: Von den Reichst, zu Regensb. 2c. No. 820. W. xvi, 366-368. 289

The same appeal, drawn up on several sheets of paper (as touched upon above), has been handed over and delivered to both notaries, which, from word to word, follows:

Appellation.

Since in all the rights described above the means of appeal and remedy for the stay of those who have been complained against or fear to be complained against in the future is suspended, and is due to everyone, it is also exempted to such an extent that it may not be rescinded by any authority, nor may it be acted upon, or acted against, nor attested to.

Therefore, in will and opinion, on account of some much high, brave and important complaints, which we, by the grace of God, Johannsen, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave in Thuringia and Margrave of Meissen, Georgen, Margrave of Brandenburg, of Stettin, Pomerania, of the Cassuben and Wenden 2c. Dukes, Burgraves of Nuremberg, and Princes of Rügen on Oderburg 2c.. Ernsten and Franciscen, brothers, Dukes of Brunswick and Lüneburg; Philippsen, Landgraves of Hesse, Counts of Katzenelnpogen, of Dietz, Ziegenhain and Nidde, and Wolfgangen, Princes of Anhalt, Counts of Ascanien, and Lords of Bernburg, in general and in particular, and our Christian subjects, also in general all those who now and in the future are related to the holy Word of God, at this Imperial Diet, which is taking place in the current 29th year. We have met and conceded, by and against the most illustrious, great, venerable, high-born, well-born, noble and worthy, Lord Ferdinand, King of Hungary and Bohemia, and Roman Imperial Majesty, our most gracious Lord, Governor of the German Nation, Prince and Prince in Hispania, Archduke of Austria, 2c., our special dear lord, uncle and gracious lord, together with the most august Roman imperial majesty, orators and decreed commissioners, also princes, princes and estates, who have been assembled at this imperial diet at Speier (whose names of all dear ones and others we hereby wish to have expressed and named in advance), to appeal, provoke and summon, also to do everything and anything else that the rights in the case give us and permit:

We publicly protest and condition at the outset before God and men, to whom this appeal and calling is to be read or heard, that our will, mind, and opinion is not otherwise, nor does it stand, except for the honor of our people.

To seek the salvation of God Almighty, His holy Word, and of our souls, including our male souls, and to do nothing else by it, except what our conscience shows and teaches us, and that which we owe to God Almighty, but male disparagement, reviling or contempt, to do, and to do justly,

For since the laws, from the fact that nature has wrought a more natural kinship between all men, allow that one must take care of the other, who is condemned to temporal death, even outside authority, and appeal from the same and create his best: How much more do we, as members of a spiritual body of the Son of God, our Savior JEsu Christ, and spiritual children and siblings of one of our spiritual and heavenly Father, deserve, deserve and deserve to do the same in such a highly important matter, for the prevention of our and our neighbor's eternal judgment, and to enjoy and use the same our neighbors, this our legal protection 1). And we say to the above-mentioned Royal Serene Highness and Imperial Majesty Orator and Commissaries, also to the Princes, Princes and the others of the Estates, that they are aware of the noticeable and courageous complaints by us and ours, on our account, almost from the beginning of this present Speier Diet to the end, that it has been subjected to, as also (although with the deed alone) happened, the parting, which was decided unanimously at the previous Imperial Diet, for the preservation of peace and unity in the empire in the middle time of the future Concilii or National Assembly, out of many constant and high concerns all here at Speier in the next 26th year. The Council of Europe unanimously decided, executed and established, as far as the article of the pending discord in our holy religion is concerned, to change it, even to abolish it completely, and besides to conclude on several articles and points, by which, if we were in agreement, we would be against the Christian, divine and evangelical doctrine, divine and evangelical doctrine, which we preach and have preached in our principalities, lands, dominions and territories, according to the holy divine Scriptures, and which we recognize and undoubtedly also firmly believe to be God's word and truth, we would be acting, confessing and doing in principle ourselves; which aforementioned complaints we have presented in writings, also publicly read out, and subsequently had answered to the imperial acts and deeds, and the following content thereafter:

1. Walch: liberate.

[290]{.underline} Cap. 11. of the imperial diets 1525-1529. w. xvi, 368-371. 291

Presented at Speier, publicly read and delivered before princes, princes and all estates, Monday after Misericordias

Domini April 12, 1529.

1st Most worthy, reverend, high-born, venerable, well-born and noble, dear lords, grandparents, cousins, friends and special ones! Your love and you bear in good remembrance, without a doubt, how at the beginning of this Imperial Diet, as Roman. 1) and a document in the form of Her Imperial Majesty's Instruction, 2) presented and read to Your Majesty, to us and to all the Estates, that for this reason Your Majesty, us and the said Estates unanimously considered it necessary and good to decree and establish a committee for the furtherance of the affairs, which committee would deal with the article touching the discord in our holy faith, 3) should first be taken in hand, consider the same, and talk about how peace and unity could be preserved in the meantime of a conciliation between the estates in the empire, but to the extent that the first, namely the Turkish aid, is concerned, as your love, we and other estates, are all well aware of it.

2. So also your dear ones and you others, who besides some of us have been appointed to the committee, know that in the same committee it has been especially considered and held for this: if the first article mentioned, concerning the discord, does not make a measure that without it peace and unity in the realm could hardly be maintained, that it would also be difficult for the estates of all parts to agree or enter into some help or other, which touches the other two articles written in the instruction, unless each one knew beforehand how he would sit with his neighbor and how he would like to have peace with the same; and that for this reason the common decision was made in the committee, while it was spoken, and the Instruction also made some report of it, as if the next agreement drawn up here at Speier had been led into a misunderstanding, that for the sake of this misunderstanding a mitigation and explanation should be made and understood.
3. now we would have provided ourselves completely and undoubtedly, touched actions would be accordingly to indicated aim (namely to preservation of

1. Document No. 815.
2. Document No. 816.
3. "the other", that is, as the second.

The first is that the articles of peace and unity, in the middle time of the Concilii, and the second, by way of mitigation or explanation, since misunderstanding would have occurred in the next parting) have been judged and promoted in committee, and subsequently among your love and the others, as estates of the realm; But we have subsequently found that your love and some others of the estates, on such articles as have been brought into a term and now for the second time read to the estates, about all that has been indicated by some of us from the first in the committee and subsequently among the estates to noticeable and unpleasant complaint and inconvenience of this part, as far as the substance of the same is concerned, we think to persevere, regardless of the fact that such articles, partly for aforementioned reasons, are not useful for the preservation of peace and unity in the realm, and partly also, where otherwise not all, are not a declaration of the next parting made here at Speier, but rather a complete annulment and abdication of the same.

4. and although we know that in all this, in order that we may owe and be obliged to obey the late and present Roman Imperial Majesty, or what we owe to Her Imperial Majesty 2c. Majesty 2c. or what we owe to Her Imperial Majesty, even to the honor of the Empire. Majesty, as well as the honor, welfare and best of the Empire, that we have always done so with completely faithful, willing and ready subservience, so that we know how to precede no one in the special things, even without male diminishment; as we then, to our end and pit, by the grace of God, in all things owed and possible to the Roman imperial Majesty, our most gracious Lord, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, and the Holy Roman Emperor, and to the other estates graciously, so these things, as your beloved and you others know, concern and affect God's honor and our souls' salvation and happiness, in which we, for the sake of our consciences, are obligated to regard God before all, that we are completely undoubted, Your beloved and you (as we have also kindly asked, and have graciously and favorably willed) will know ourselves to have apologized to you for not having agreed with your beloved and you, for the sake of the above-mentioned articles, nor for the sake of the majorities, as has several times been proposed at this Imperial Diet, to which we may, for many brave and moving causes, not be guilty of having agreed.

[292]{.underline} Sect. 2: Von den Reichst, zu Regensb. 2c. No. 820. W. xvi, 371-373. 293

(5) And so that your beloved, and you others, may hear our complaints once again and actually, it cannot be denied that for the sake of doctrine there has been a discord in our Christian religion in many articles for some time; but whence the same arises, we want to have brought home to the judgment of God, to whom all things are knowable, this time; for only that at the Imperial Diet held at Nuremberg, in the advertisements made by the papal legate at that time, a notice of this occurred, which we leave with it this time.

6. And although all kinds of ways have been considered and pondered, it has finally been unanimously agreed that there is no more convenient measure to be found on all sides than that a common, free, Christian concilium should be made and written out; and this we now indicate in a friendly and good opinion, that your beloved and you others, also masculinely, are to take from it, and to remember yourselves, since a part may have considered it convenient, tolerable, useful or good, that a distance or condemnation of the doctrine, which it leads as Christian and has led in its lands and territories, should be interpreted before such a concilium, that by princes, princes and estates, together with Imperial Majesty, each time decreed by the Holy Roman Emperor, a concilium should be held. Majesty's orators and commissioners, would not have spoken and acted so often about the announced conciliation at the previous Imperial Diet.

7. That on this part, according to opinion and content of the points, so of the discord and peace article half now put, such distance and condemnation meet us and want to be imposed silently, is to be heard from the following indication:

8 For the entrance understands this opinion as if princes, rulers and estates had decided on such a farewell, in which resolution we stand equal to your love and you, and must be meant, as namely that those who remained with the imperial edict at Worms until now should and wanted to remain with the same until the future concilio and keep their subjects to it.

(9) Now, for the sake of our consciences, it would be very burdensome to us that anyone, high or low, should be separated by our joint resolution from the doctrine that we consider divine and Christian, and be arrested by the edict that has been drawn up.

(10) Although it is true that it is not ours to defend, nor are we inclined to do so, as each one of you and your loved ones, according to your will and your wills, has done.

the edict or otherwise, for themselves or with their own. For after the doctrine, wherefore now the discord is, in many things against each other, should we be of the opinion with conclusive, then it will take place, and to be interpreted to us, also against our own conscience, to be true, either that we judge the doctrine, which we regard as Christian, now already from itself as wrong, as then the same from the next following point in these words: 1) "and but among the other estates, among whom the other doctrine arose, and in part without noticeable turmoil, complaint and danger would not be averted 2c."from the absurdity of such words; or else we would have to silently concede and confess that they were rightly founded on both sides, and thus were not necessary articles or points in the faith, which we do not know how to do at this time (we will be instructed otherwise in a future Concilio with Scripture).

(11) Thus it would have been such and much more difficult, for the sake of the point touching the mass, for we are in no doubt, your beloved, and you, have heard before this time to the necessity, in which way our preachers have challenged and set down the masses, as they have been used and kept for some time, with divine holy scripture in the highest way. Should we now fall into such a concept, as it was conceived for the sake of the masses mentioned, 2) it might be understood differently, as if we now wanted to be contrary to the doctrine mentioned, which we consider to be Christian and constant, and judge it to be wrong, which, after all, through the bestowal of God's grace, is not our mind at all, nor can it be done with conscience.

But that by your love, and you others, the touched masses, as they have been held and used for some time, are meant, and the term must also be understood by them, we have to assume easily from the fact that the term mentioned is directed to the oter, since the other doctrine (as it is called) arose.

13. And yet it is not unreasonably strange to us that your love, and you, have undertaken to put us and others to this doctrine in the measure of our subjects, which your love and you, in return, for your own sake, would not like to suffer (nor, for that matter, would we respect it), would not want to suffer at all, if we had nevertheless provided, we should not have been considered unreasonably in that, also be considered again, as perhaps your love, and you, in their superiors, among their subjects, only by reason of the descend-

1. See Document No. 817, § 6.
2. "geyellen" - to consent. Walch: "gehelen".

[294]{.underline} Cap. II. of the imperial diets 1525-1529. W. xvi, 373-376. 295

The fact that it is not possible to apply the customs of both masses, namely the sacrificial and Christian evening masses, makes it much more difficult for us, for the sake of Christ's revealed institution of our Savior, to permit his mass and evening meal, something that is contrary to the same divine institution and can only be based on custom and human statute.

14. Since the doctrine in our part of the world is based on divine Scripture in such a way that it is Christian, and the Scriptures against such masses have been held in public for some time; and such articles and doctrine, for the sake of the piece, are not the least thing to be acted upon in a future Christian council: We would not have provided (in view of the fact that the invitation to this Imperial Diet was issued in the name of the Emperor's Majesty, and that the instruction read does not mention this or any other such article) that our previous notice should have been so insisted upon.
15. Even though we publicly preach and observe in our countries and principalities the sacrament of the body and blood of our Lord and Savior JEsu Christ, there is no need to make a wide-ranging announcement of this: Nevertheless, we know (as we have also been told before) that, for a variety of reasons and concerns, it is not convenient or tolerable that, for the sake of doctrine (if such a decree, as the term suggests, is now being made at this Imperial Diet), and especially because Imperial Majesty's decree does not require anything of this. It is easy to consider to what advantage this may be interpreted to all of us, since it was made unheard and outside of the future council (we will keep quiet about other incorrectness that may occur because of this).
16. However, it is clear from this that even the much reported concept of maintaining peace and unity in the empire in the meantime of the Concilii did not want to be of service, because the concept touched upon can be understood in the first point, that those who until now have remained with the edict of imperial majesty, should and want to remain so, and no distinction would be made as to how far and whether such obligation should extend to the penalty of the edict invoked or not, as it cannot be heard otherwise because of the common words with which the article is written.

17 Because our several clergymen from other authorities are willing to keep the Edict in force

(since it would not be held by them in such a way, as they suppose according to the edict), that they subjected themselves and the next Speier farewell, to let them restrain and withhold their pensions and interests: It is to be considered what would be subjected to the same pretense, which would serve little or nothing for the preservation of peace and unity; This, however, is prevented by the next decree made here at Speier, so that no one is allowed to carry out such or such a frequently reported edict, since the penalty of the same is "that every authority should live and govern with its subjects in the meantime of the Council, in matters concerning the edict, in such a way as it trusts God and Imperial Majesty to do so. Majesty", has been suspended.

18. From this it is clear to hear that the next parting is more conducive to peace and unity (as it has also been considered to be, by virtue of the Instruction issued to the Roman Imperial Majesty next to it, by Princes, Princes and Estates), because, as indicated above, this has not remained about the next parting, since it was not due at all, for the sake of our clergy: What do we want now, if the parting is to be judged on the opinion of the term, and we are to be obliged on this part, in the indicated matters, touching the edict, to keep it in such a way, as we do such against God the Most High and in his court, also here in time against Roman. kais. Majesty, as our ordinary temporal sovereignty. Which also, as now indicated, are not such words as will be passed on in the next parting, thereby being permitted to everyone (as will be spoken by some, to whom the matter is higher, than indeed the necessity is always to mind), in the meantime of a council to do and carry out everything according to his own discretion or liking, whoever therefore abuses and acts against the next Speier farewell with indicated withholding of the interest, we ourselves give to your love and you others to consider.

19. Item, it is also sufficient to note from this, where the much-used words: "that there is any authority in the meantime of the Concilii, in matters concerning the edict" 2c. should now be omitted, and in their place such words, as stand in the present term, namely: "And but with the other estates" 1) 2c., should be put, that such
20. Document No. 817, 8 6. No. 818, 8 4.

[296]{.underline} Sect. 2: Von den Reichst, zu Regensb. 2c. No. 820. W. XVI. 376-378. 297

The parting made would not be a declaration, but a complete annulment of the substance of the next parting, as far as the discord is concerned, in which we are to be granted, because the next parting by Imperial Majesty's governors and commissioners, by virtue of Imperial Majesty's power and authority, also brings Electors, Princes and Estates unanimously, as such a letter clarifies. Majesty's governors and commissioners, by virtue of Imperial Majesty's authority and power, also princes, princes and estates unanimously, as the letter clearly states, with the obligation to keep the same firmly and unbreakably, also not to do anything against it and to carry it out, or to let it go out, granted, and fastened with sigils, will not be unreasonably highly burdensome.

20 And furthermore, that we are not afraid to give an answer, where it is intended to us, as if the next farewell of us should have been drawn into a misunderstanding and thereby misused: so we also cannot judge with ourselves that the necessity is or requires to do such now reported cancellation of the next farewell because of the attracted misunderstanding. For although we have no knowledge of what form such a farewell should have taken to a cover of new doctrines since then: so shall, in our discretion, the same have been mitigated for the time being by such a declaration as is partly set forth in the term and on the opinion of our delivered article, which we now wish to have sent and delivered to your love, and to you others, once more to consider, 1) in that the authorities in their superintendencies, and that henceforth further innovations or sects of faith should be prevented as much as humanly possible, and that providence should be opposed to them, and that there should be no need whatsoever to rescind the next parting for this reason as touched upon.

21 Because we are then also confident to the Roman imperial majesty, our most gracious lord, of the undoubted and whole confidence, where her imperial majesty has reported the things as they are now partly told. Majesty of the things, as they have now been partly told by us and otherwise further reported, furthermore that Her Majesty's The Imperial Council of the Holy Roman Empire, which is newer and more recent at the time, together with the imperial power of the Holy Roman Empire. 2) which was presented at the beginning of this Imperial Diet by her Majesty's governors and commissioners, our special dear and gracious lords and friends, your dear ones, to us and all the estates, as we do not know any other way, clarify that it shall be spoken, acted upon and advised

1. Thus set by us according to § 3 of this number, Col. 291. In the old edition, this passage reads: "so sollt doch... demselben ... has been mitigated".
2. Document No. 815.

how peace and unity in the realm may be preserved; whereupon your dear ones, we and the others of the estates, have taken all action, as far as the said peace is concerned; For if it had been the opinion that it might have been considered useful, good or more convenient to remain with the read instruction for the half of the article, such consultation and consideration would not have been necessary at all, the High Roman Emperor's Majesty would not have allowed himself to be moved at all to what the read instruction for the half of the article is able to do.

22. And after all this, to your love, and to you others, as our dear lords, cousins, grandparents, friends and special ones, our friendly request and favorable and gracious intention is that the same, and you, want to take the opportunity of the things again to mind, and the same together with the above-mentioned and such our complaints, and the like of our grievances, which we have in the adopted agreement with regard to the points and articles mentioned above, and to consider them in particular, so that they remain in the next agreement, as the same was unanimously approved, decided, accepted and executed at that time; or on the opinion, as your love and you have understood before and have to hear further from this our writing, kindly and benevolently dismiss, and settle with that, as if your love, and you others, should have the more 3) touched next allhie from imperial. Majesty, for the sake of your love and all of us, as we do not know, nor in our opinion are we obliged, to grant this action, which affects conscience and the salvation of souls, for the reasons indicated and others, and beforehand according to the form and occasion of this action.

23 For as far as the articles concerning Anabaptists, preachers and printers, such as these, have been considered and understood for the sake of peace, and as far as the other two main articles are concerned, we want and hope to compare ourselves with your love and the rest of you in such a way that we will not feel any lack of justice in any of them, which should be of benefit, welfare and good, and especially of peace, to the common Christendom and the empire of the German nation.

24. all this your love, and you, to our great need and equity, deign to note, also kindly and good-willingly therein.

3. "The majority", that is, the majority.

[298]{.underline} Cap. 11. of the imperial diets of 1525-1529. w. xvi, 378-381. 299

We are inclined to earn your love with special, friendly diligence in all ways, and to recognize you others in favor, grace and all good. We kindly request and favorably desire your love and your other's immediate, friendly and fruitful response, and therefore, according to our need, let us further 1) be heard.

25. Although we would now have provided ourselves to princes, princes and estates in an indisputable way, they would have taken our important and noticeable complaints into consideration, and that no one would have made an unobjectionable, reasonable and Christian change in the things, which would be against his conscience, and would be imposed outside, also before a future common and free Christian concilio or national assembly: Their loved ones, and they, have insisted on their intention, only that the committee, which their loved ones and they had appointed for this purpose, has subsequently indicated to us how their loved ones, and they, consider that the articles of Royal Serene Highness, as Imperial Majesty's governor, and of the Holy Roman Emperor, are to be rescinded. Majesty's governor, and her Majesty's appointed orators and commissioners, should be presented, whether her Serene Highness and dear ones might find means for a convenient settlement; which we, and that royal Highness together with the orators and commissioners acted thereon for a convenient settlement, neither displeased nor resented, in friendly confidence that such action would be conducive and prompt, and would have been taken.

26 Nevertheless, and beyond the fact that it was not the opinion at the beginning of this Imperial Diet, the other articles expressed in the document, which was read and presented in the form of an Imperial Instruction at the beginning of this Imperial Diet, have been proceeded with. Since, however, after several days nothing was announced to us by Royal Serenity and Imperial Majesty's Orators and Commissars as to whether and when we should wait for further action, as mentioned above, we have at the very least twice petitioned Royal Serenity through some of our own for a suggestion and reminder. But when we, by virtue of the aforementioned farewell, which we took with the appointed committee, princes, princes and estates, provided for further negotiation and discussion, Royal Serene Highness, together with the orator and commissioners, on Mondays

1. Here "have" is erased from us.

after Jubilate f19th April, next to various, before princes, princes and all estates, outside and without any further negotiation, also without regard to all of our above-mentioned highly urgent complaints, have their opinion publicly read out from a document, without doubt of the opinion, as if their Royal Serene Highness and dear ones wanted to have announced and given us a final decision with it, as follows:

The alleged decision, which His Royal Serene Highness, Imperial Majesty's Orator and Commissars, had publicly read out in the Assembly of the Imperial Estates on April 19.

1. Majesty, our most gracious Lord, Governor, Orator and Commissaries, have sent to the Princes, Princes, Prelates, Counts and Estates of the Holy Roman Empire, and to the same, a written message, which they have based on the three articles of their Imperial Charter. Majest. The Holy Roman Emperor and the Holy Roman Emperor's representatives, the governors, orators and commissars, have written and presented this document in the name of their Imperial Majesty, in the beginning of the present Imperial Diet, and have handed it over to the imperial governor, orator and commissars of the past few days, and have read it at length, and thereupon have presented this document against their presentation, in virtue of their perfect authority, to the Imperial Council of the Holy Roman Empire. The document has been submitted in accordance with the imperial decree of this Imperial Diet.

(2) And although in such a document, presented to the said princes and princes and the other estates, the three articles, the said Imperial Governor, Orator and Commissarii have been presented. The Imperial Governor, Orator and Commissarii, for the fulfillment and satisfaction of the said Imperial Majesty, our most gracious Lord. Majesty, our most gracious Lord, will and opinion, would be well-founded and sufficient plea: so consider the Imperial Governor, Orator and Commissarii. The Imperial Governors, Orators and Commissars, that Princes and Princes, also other estates of the Holy Roman Empire, and of the other absent 2) embassies, on such their presentation, the articles understood one after the other, after timely council held, on account of the occasion of the present lurking and time, according to their highest understanding, to praise and honor God Almighty, and to the said Imperial Majesty for the most submissive obedience, and first of all for the preservation of our Christian faith, also peace and unity in the Holy Empire, have Christianly, reasonably, wisely and well put and written, which also confidently, and especially to those, who without the God and

2. "Absent" put by us instead of: "Present".

[300 Section 2: Of the Reichst, at Regensb. 2c. No. 820. W. xvi, 381-383. 301]{.underline}

The people who have the imperial majesty in mind would understand this and would not act contrary to it.

3. And therefore the said Imperial Governors, Orator and Commissarii. The said imperial governors, orators and commissarii, accept the notion of the three articles of their part given to them by the same princes and princes, also by the other estates, also accept the same articles in the name of the said imperial majesty and for themselves, want to have such articles, content of their authority, in the place of the said imperial majesty, also approved for themselves, that they are thus brought in the proper form of a farewell; and say from the said imperial majesty, also for their own sake, to the same princes and princes, and to the other estates and embassies, their Christian, faithful, and faithful, faithful and faithful, faithful and faithful, faithful and faithful, faithful and faithful, faithful and faithful. Majesty, also on her own behalf, to the same princes and princes, and to the other estates and embassies, for their Christian, faithful and diligent actions, but, rather, diligent, friendly and gracious thanks, and want to praise all this to Imperial Majesty. Majesty, who would undoubtedly recognize this with grace towards all the estates, and they, the imperial governors, orators and commissars, would be pleased. They, the imperial governors, orators and commissioners, will also kindly and graciously owe this to themselves.

The same governors, orators, and commissioners have also heard the writing that the Elector of Saxony 2c, Margrave George of Brandenburg 2c, Landgrave of Hesse 2c, Prince of Anhalt, and the Chancellor of Lüneburg have handed over to the common imperial assembly against the first article, concerning our Christian faith, and let this writing remain in its value. For since such a document has been presented and read to the large committee, then Electors and Princes, and other estates of the Holy Roman Empire, and since the common assembly, according to old, laudable custom and usage, and also according to its conscience and conscience, has decided on the article concerning the faith, which rather was done with its votes, and since they, the imperial governors, orator and governors of the Holy Roman Empire, have decided on it, they have also decided on the article concerning our Christian faith. If they, the imperial governors, orators and commissars, have accepted such an article (as above) on their authority, in the place of vaunted imperial majesty, also for themselves, as members of the Holy Roman Empire, then these same imperial governors, orators and commissars wish to be bound by it. The said Elector of Saxony and the other princes and embassies, reported above, who have hitherto sought objection in the resolution of the article indicated, will take leave of it, reported above, nor refuse that not only (as above) by many of the other princes and princes, but also other estates of the empire, according to old laudable usage, have acted honestly, properly and as is due at this imperial diet.

and proceeded; but that also the imperial governors, orators and commissarii have not brought forward and acted otherwise. But that also the imperial governors, orators and commissioners have not brought forward and acted anything else, nor do they continue to do, act, approve and decide, except that they, in virtue of their above-mentioned authority, have good reason, power and right, and know how to answer well and sufficiently against the said imperial majesty. Accordingly, the imperial governors, orators and commissioners, princes and princes, and the other estates of the empire have not wished to act in a friendly and gracious manner in response to this document.

5 And when we did not provide ourselves with the same, and therefore escaped to a short conversation with each other, and did not even suspect that royal dukes with said orators and commissaries would not have stayed a little while, that we could have held a short conversation and again presented our need to their royal dukes, princes, and estates, their royal dukes and much-reported orators and commissaries, we did not suspect that their royal dukes would not have stayed a little while, that we could have held a short conversation and again presented our need to their royal dukes, princes, and estates. However, their royal sovereigns and much-reported orators and commissars, our unexpected, have risen, and from the assembly of the kingdom's estates, have suddenly departed from the house. Although we have also kindly asked their Royal Highnesses and Privates, through some of our councillors whom we have sent to their Highnesses and Privates, to be unburdened, next to Princes, Princes and Estates, to hear our need for the read presentation again: nevertheless, their Highnesses and Privates did not want to give the Orator and Commissars a chance, but the answer was given to ours that the articles had been decided 2c. Are therefore against the supposed decision, which was taken by the above-mentioned estates in force of a presumed and yet quite unofficial, insignificant and non-binding majority, and what with Royal Serenity, also of the Orator and Commissars, the above-mentioned read opinion and answer to it further took place, to publicly protest before Electors, Princes and Estates, and to hand over the same in writs; which protestation of harmless content follows hereafter expressed:

Protestation before Electors, Princes and Estates, publicly read and delivered to the species of the Empire.

1. your dear ones, and you dear gentlemen cousins, grandparents, friends and others, know what complaints we have made verbally and in writing during the past days of this Diet against some points in the article of preservation of peace and

[302]{.underline} Cap. 11. of the imperial congresses of 1525-1529. w. xvi, 383-386. 303

Conciliation, on account of the pending discord of religion in the empire, meanwhile of the Concilii, have had presented and although we, considering that we have indicated nothing, but what our conscience for God's honor, praise and sanctification of his name, also of said peace and unity because of the highest unavoidable need in the empire, the highest unavoidable necessity would have provided us, your beloved, and you others, would have made the ways, that we could have compared ourselves with your beloved and you others for explanation of the next Speierian farewell, where the same should have been abused by unequal understanding, with good conscience and without burden; so that the reported next farewell would otherwise remain in esse and its substance, as had been unanimously decided beforehand; Just as we, Duke John, Elector of Saxony, at the suggestion of the great committee, have come to a different opinion concerning the abuses involved and the preservation of the peace reported, and thereupon have again sent it to the committee reported, and have had it handed over to your love and to you elsewhere, in the confidence that the same concept would have been considered and accepted by your love and by you for an even and different explanation.

2. 1. But because we have found that your love and you seem to persist in their intention, and because of the brave causes and complaints which we have now and everywhere again raised and renewed, both of us want to do so because of our consciences, also that such of your love, and your, nobility, on account of the above-mentioned pending discord, for the preservation of peace and unity, in the meantime of the Concilii, does not in any way want to comply, nor to do, that we should heal or consent to it; To that, that we, after the shape of the bargain, and before about the above touched next Speier farewell, the same are not obliged, especially without our consent, from reported next allhie at Speier made and sealed farewell, by reason of the hereafter described strong binding clauses and words, so at the end of the same farewell are written, namely: 2) "Thereupon we, Ferdinand, Prince and Jnfant in Hispania" 2c., "And we Electors, Princes, Prelates, Counts

1. This paragraph was included by Elector John and Landgrave Philip of Hesse in their letter by which they announced the protestation in their lands. See Document No. 822, § 3.
2. Towards the end of the 818th Documents, U 4 and 5.

and gentlemen" 2c.: We therefore consider that, due to the much-touched grievance, our high and unavoidable necessity requires us to publicly protest against your love and yours, as null and powerless, and our, and also ours and our men's, unallied undertakings, as we also do herewith at present, and that, for the aforementioned reasons, we do not know, cannot nor may heal, but consider your love and your intentions null and unallied, against your love and you, and you, and nevertheless wish to keep, live and govern ourselves in the matters of religion, in the meantime, in the aforementioned common and free Christian Concilii or National Assembly, by means of divine help, by virtue of and in accordance with the much touched next Speierian farewell, in our sovereignties, also among and with our subjects and relatives, in such a way, as we do in the face of God, the Almighty, and the Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor and the Holy Roman Emperor. Imperial. Majesty, our most gracious Lord. What also concerns the ecclesiastical interest, rent, validity and tithe, and the peace, and is written and expressed in the much-reported next Speierian agreement, we also want to show and keep ourselves in all ways unobjectionable. Thus, we want to be in agreement with your love and you as far as the following points are concerned, as the reopening and the printing, as we are all understood at this Imperial Diet, and we know how to keep to the contents of the same points in all respects.

3. And after all this, to your love and to you is our friendly request and gracious intention that you note this protest of ours for our unavoidable necessity, and that you remember it, and in particular that you be mindful of where such an opinion, as your love and you have made, is to be placed at the end of this Imperial Diet, as we have not provided for it at all, so that our protest of its content is included and placed next to you; and are caused to submit our present protestation, together with our complaints, which we have next presented in writings against such article, to the Imperial Majesty, and also to have it otherwise publicly issued, so that men may have and receive knowledge that we and why in such opinion have not been resolved, but have publicly protested against it before your love and you; we also reserve the right to further extend our complaints and protestations,

3. Walch: yours.

[304]{.underline} Section 2: Von den Reichst, zu Regensb. 2c. No. 820. w. xvi, sW-zss. 305

and to let us hear the same against your love, and you others, also otherwise for our need.

4. all this your love and you others want in the best, and as reported, to our high need, and not otherwise understand: we are kindly deserving of your love, and inclined to recognize towards you others with favorable and gracious will.
5. And so that the Royal Serene Highness together with the Orator and Commissars, also Princes, Princes and Estates, may be reminded of our complaints once again and in abundance, whether their Royal Serene Highness and dear ones, also Princes, Princes and Estates of the Realm, would have wanted to be softened and moved once again to consider the matters further and to that end, so that we on all sides may come to a fair and unencumbered settlement of the conflict that has occurred: So we, the above-mentioned, have had our complaints, with further necessary extension and attached protestation, drawn up and put in writing, and have dispatched some of our councillors to present them in writing to Royal Serene Highness, and to the much-affected Oratori and Commissarien; as has been done. But the same our deputies have reported to us on their return, although Royal Serene Highness indicated that she would have taken our necessity, which was written down, in the first instance into her Serene Highness' hands: so she would not have wanted to deliver it to them again, and to keep it for the indicated further favorable motion with her Serene Highness and the Orator and Commissars. Also, since ours complained about taking back the reported document without and outside of our order, but deposited it in the king's chamber, it was nevertheless sent back to us by several royal sovereigns for previous complaints. What we have also reported and objected to in such writings is to be heard from the contents of the same writings subsequently recorded.

The complaint and protestation have been otherwise combined, and delivered to the Royal Serene Highness, the Imperial Orator and Commissarien.

1. noble king, also most reverend, highborn, venerable, wellborn and noble, dear, gracious lords, grandfathers, cousins, brothers-in-law, friends, and special dear ones! After we have, at the request of the Roman Emperor's Majesty, our most gracious Lord,

and in addition to your Royal Serene Highness' friendly description, to her Majesty's submissive obedience, and to your Royal Serene Highness' friendly and official favor, also for the benefit of common Christendom and the Holy Empire, here to this Imperial Diet, and now, in addition to your loved ones and you the others, hear the read Instruction together with the Letter of Authority in Imperial Majesty's name (placed at the disposal of Your Royal Serene Highness and other Commissaries ordered by Her Imperial Majesty), and in addition to this, we have diligently examined the Imperial Majesty's writ of summons of this Imperial Diet and have found that the matters were directed by inconvenient practices to the effect that the article in the resolution of the Imperial Diet held here, concerning our holy Christian faith and its religion or ceremonies, should be set aside, and against it other, quite burdensome articles should be placed.

(2) However, since Your Royal Serene Highness, and others assigned to Your Royal Highness, are in the process of being summoned by the Imperial Majesty. Serene Highness, as Imperial Majesty's Governors and Commissars, also all Princes, Princes and Estates of the Realm, and of the said Article, have unanimously agreed and united at the Imperial Diet held here at Speier, for good Christian reasons, for the preservation of peace and unity in the Holy Realm, to the effect that, as follows: that in the meantime of a general concilii or national assembly, every prince, duke and estate of the empire may live, govern and hold with his subjects "in matters which the edict issued by the imperial majesty at the Diet of Worms may concern", as each one hopes to do so against God and the imperial majesty. Majesty hopes and trusts to answer for. And now Your Royal Serene Highness, as at the same time and now Imperial Majesty's Governor, together with other co-commissioners assigned to her aforementioned, in virtue of her then transferred (signed and sealed with Imperial Majesty's hands) power, have spoken and promised in the resolution of the above-mentioned farewell on account of the Roman Imperial Majesty, to keep and execute everything and anything that is written in the aforementioned farewell and may affect Imperial Majesty, firmly, unbrokenly and sincerely, to comply with it and to live it straightforwardly and without refusal, not to do anything against it, to carry it out, and to act or let it go out, nor to allow anyone else to do anything on their behalf, except all danger. Likewise, your beloved, we and other princes, sovereigns,

[306]{.underline} Cap. II. of the imperial congresses 1525-1529. w. xvi, 388-391. 307

Prelates, Counts and Lords, also of the Electors and Princes, Prelates, Counts, and of the Holy Roman Empire free and imperial cities sent embassies and rulers, named in the farewell, therein publicly confess that all and every written points and articles are made and decided with all our good knowledge, will and counsel, that also we all have agreed to the same together and especially in force of the letter, and have spoken and promised in right, good, true faith to keep and perform all the points and articles written in the parting, as much as each of us may concern or be concerned with his lordship or friend, by whom he is sent or is under authority, truly, steadily, firmly, sincerely, and unbrokenly, and to comply with it to the best of our ability and to live without danger. As then the several times reported agreement of the last held Imperial Diet is thus documented and sealed by the Imperial Majesty's governors, princes, princes and other estates of the empire, such with clear, expressed words in itself holds, wants and is able.

3. in consideration of this previously established, obligated, documented and sealed farewell, we have, also for the following reasons (which are then indicated to your royal authority, dear ones, and you to the others on the twelfth day of this month of April in writings).Dear, and to you the others, on the twelfth day of this month of April, some of which are also indicated in writings), we cannot nor may not consent to the abrogation of the preceding article unanimously granted and obligated to be kept, nor to the mitigation thought to have been made for this reason (and yet none in itself).

(4) Namely, first, for the justified reason that we undoubtedly believe that Your Imperial Majesty, as a noble, just and Christian Emperor Majesty as a praiseworthy, just and Christian Emperor, our most gracious Lord, also your Royal Serene Highness, and other of your fellow commissioners, such as also the several part of your and other dear ones, are nothing less than we, of the Imperial and Royal, Electoral, Princely and honorable, sincere, constant mind and will, and honorable, sincere, constant mind and will, what all of them (as above mentioned) have once and with us unanimously granted, obligated, committed and sealed, thus according to the letter, to keep steadfastly, firmly and unbreakably, to carry out, and therein not to brood at all, nor to be contrary to nor to do anything against it, in which we now not only agree with our, but first of all with Your Imperial Majesty, but also with Your Royal Majesty. Majesty, as well as your Royal Serene Highness, dearest and all our honor, praise, glory and favor.

5 On the other hand, we would also know such things, as reported before and after, with good reason.

We do not know against God Almighty, as the one and only Lord, Ruler and Sustainer of our holy, Christian, beatific faith, nor against Imperial Majesty as a Christian Emperor. Majesty, as a Christian emperor, in no way.

6 For although we know that our forefathers, brothers and we, in all that we owe and owe obedience to the deceased and present reigning Roman Imperial Majesty, have been obliged to keep or to owe to her Imperial Majesty, we do not know that our forefathers, brothers and we, in all that we owe and owe obedience to the deceased and present reigning Roman Imperial Majesty. Majesty, or to her Imperial Majesty and the honor of the Empire. Majesty and the Empire's honor, welfare, and best, that our forefathers, brothers, and we have done so with whole, faithful, willing, and ready subservience, so that we know how to give preference to no one in nothing, even without male diminution, for our own glory, as we do now to our end and pit, with the help of divine grace, we are willing and inclined to be obedient and willing in all things due and possible to the Roman Imperial Majesty, as our most gracious lord, of unsaved body and estate, also to your Royal Serenity and love, as our dear and gracious lords, grandparents, cousins, sisters-in-law, friends, and other estates of the Holy Roman Empire, kindly, graciously, and unanimously: These are such things, as your Royal Serenity, dear ones, and you, the others, know, which concern and affect God's glory and the salvation and blessedness of every soul, in which we, by God's command, for the sake of our consciences, call upon the same our Lord and God, as the highest King and Lord of all lords, in baptism and otherwise by his holy divine word, we are obligated and indebted above all things, in the undoubted confidence that your royal majesty, beloved, and you, the others, will (as we have also kindly requested before) kindly graciously and benevolently that we do not agree with your Royal Serene Highness, dear ones, and you others, for the sake of the above-mentioned articles, nor do we want to obey the majority of them, as has been done several times at this Imperial Diet, in consideration and respect, that we want to obey this, due to the previous Speierian imperial treaty, which especially in the mentioned article clearly shows, that such article has been decided by a unanimous union (and not only the several parts); Therefore, such a unanimous resolution shall not, can not, or may not be changed otherwise than by unanimous consent, for reasons of respectability, equity, and law,

[308Section]{.underline} 2: Von den Reichst, zu Regensb. 2c. No. 820. W. xvi, 391-393. 309

Together with this, that even without this, in matters concerning God's honor and our souls' salvation and happiness, each one must stand before God for himself and give an account; so that in this place no one can excuse himself for the other's doing or deciding, and are not obligated to do so for other honest, well-founded, good reasons.

7. And so that your Royal Serenity, dear ones, also you, the others, and otherwise males, to whom this action may reach, may have to hear our complaints, also reason and causes (why we cannot compare ourselves in touched matters with your Royal Serenity, dear ones, and you, the others, this time) again and actually: It is publicly known and cannot be denied that for a time there has been discord over doctrine in our Christian religion, over many things and articles, but where such discord has come from and flowed, God knows first of all, of which we also judge all things, and has been partly done and handed over at the Imperial Diet at Nuremberg by the papal legate, according to his advertisement and instruction, 1) at that time, and also otherwise known by many princes, princes, and other estates of the empire, which are also partly yours; As then, at the reported Imperial Diet at Nuremberg, the secular imperial estates recorded all our complaints in eighty articles, 2) and handed them over to the said papal legate, which also went out publicly in print earlier, as then the same complaints and abuses are not yet over, and many more are still before us.
8. And although at the same time and afterwards, also now, all kinds of ways were thought of here, nevertheless it has always been considered at all imperial congresses that no more convenient means and measure could be found for the matters on all sides than that a free, common, Christian concilium, or at least a national assembly, would be made and announced as soon as possible; and this we now point out to no other than faithful, Christian, friendly, official good opinion, and therefore that Your Royal Serene Highness, dear ones, and you the others, also manly, may take from it and remind yourself, when it is proper or due, of a part of the distance or condemnation of the doctrine (belonging to God's glory and the souls' salvation and blessedness), which he considers Christian, leads, and in his countries and

1. The 718th document in the 15th volume of our edition.
2. St. Louis edition, Vol. XV, No. 722.
3. before a free Christian general council, that governors, commissaries, orators, also princes, princes and other estates of the empire, decreed by imperial majesty, would not have been and still would not have been so often and stately appointed and acted upon by the reported council, to interrogate and act upon the ambiguous (as doubtful doctrines and things), of which they themselves are not certain.
4. That we have now encountered such a thing in our part, according to the content and opinion of some points and articles (which are set aside for the sake of this conflict in faith and peace), and not only silently, but also obviously wanted to lay it open, is to be noted and understood enough from the following statement:

10. For so some in the committee, in their first proposed, and the tenth day of this month Aprilis again overlooked, also in some other pieces changed term, have set that princes, princes and other estates (under which we are equal to your loved ones, and you the others, have now decided with each other that those who have remained with the (preordained) imperial edict until now, should and want to remain with the same edict until the future concilio, and hold their subjects to it 2c., that we, as those who cannot keep or execute such edict in all respects with a good conscience, as was considered at previous imperial congresses not only with us, but also with more other imperial estates, would be extremely burdensome and could not be justified before God, to separate anyone of high or low rank, by our joint decision, from the doctrine that we, from a thorough report of God's eternal Word, undoubtedly consider to be divine and Christian, and against our own conscience, as if it were obvious, to penetrate under the edict that has been drawn up.

(11) But we do not dare to contest at all how your Royal Serene Highness will hold it. 11. However, we do not at all submit to dispute how your Royal Serenity, or any of your loved ones, and you the others, will hold it, outside of our settlement or resolution, according to the edict or otherwise, for themselves and with theirs; only that we daily and cordially pray to God that his divine grace may enlighten us all to his and our own right, true knowledge, and may give his Holy Spirit to guide us into all truth, so that we may come to the unanimity of a right, true, loving, beatific, Christian, and Christian way of life.

3. in the old edition of Walch: "gladly", which will be read from "geen" (to go). In the parallel passage Col. 292, § 6: "lead".

[310]{.underline} Cap. 11. of the imperial diets 1525-1529. w. xvi, 393-3S6. 311

Faith comes through Christ, our one mercy seat, mediator, advocate and Savior, amen.

12 For after the discord has been publicly brought to light, and, as reported above, partly known by the opposing party itself, that it arose from its cause, that even the reported opposing party itself admits and does not deny that the doctrine among us is just in many respects (which the imperial edict also touches upon), and only in some points and articles is in conflict with one another, it is easy for the manly and honorable mind and spirit to judge if we should agree with your royal sovereignty, your love, and your opinion of the others. Your Serene Highness, your love, and your opinion, which is now understood by the others, should decide with your Royal Highness, your love, and you, the others, that it would result from this and be imposed on us that, against our own conscience, we ourselves now judge the doctrine, which we have hitherto undoubtedly considered to be Christian, and still consider to be so, to be unjust, because we have also decided that the imperial edict shall stand against it.

13. Which is even clearer from the annexed point of contradiction, which reads: 1) "And among the other estates, among which the other doctrine has arisen, and in part cannot be averted without noticeable uproar, complaint, and danger, all innovation shall be prevented as much as possible and humanly possible until the future Council" 2c., how then only men would argue and say that we have confessed by such a departure that our Christian doctrine, opinion and attitude would be so wrong and so shaped, if they were to be stopped without noticeable turmoil, trouble and danger, that it should be done justly, or at least we would have to tacitly admit and confess that we do not have rightly founded or thus necessary points and articles in the faith: which we do not know how to confess or do at this time (we will be directed otherwise by holy, pure, divine, biblical Scripture at a future concilio or otherwise).

(14) What else would it be but to deny, not only implicitly, but publicly, our Lord and Savior Christ, and his holy word, which we undoubtedly have pure, clean, and right, and to give the Lord Christ cause to deny us also before his heavenly Father, and not to confess that he has delivered us from sins, death, the devil, and hell; as he has done to all those who believe him and his holy word?

1. Document No. 818, s 4.

If we do not confess freely and publicly before men, the gospel threatens us terribly; then the right confession is not only in mere words, but in deed, as may be further explained for the sake of necessity.

15. To what noticeable and damning annoyance and apostasy such a thing would grow and reach, not only among our Christian, but also among our good-hearted subjects, if they heard that we had decided with your Royal Serenity, dear ones, and you, the others, that you should persist with the edict and hold your subjects to it as well; Thus, although God Almighty enlightens someone to the knowledge of His holy and only saving Word, that he or she should not or may not accept the same, this is not difficult for any Christian man of integrity to consider and recognize; as even some of the authorities of your part would dare to embellish themselves against their subjects with the fact that we have decided on such a thing with your Royal Serenity, dear ones, and you, the others, therefore they must keep and do it.
16. Where we also decide with your Royal Serene Highness, dear ones, and you, the others, that those who have so far remained with the Edict should also remain with it until a future Council, we confess, as reported before, not only that your part's opinion is just, but also that the Edict would and should still be in force, which has been suspended and repealed by the previous Speierian Imperial Decree, as can be seen from all actions; Thus, in such matters concerning the edict, each imperial state may hold, live and govern for itself and its own, as it first hopes to answer to God and the Imperial Majesty. Majesty; therefore, we can no longer be burdened with such a yoke of the edict through no fault of our own. We are also in no doubt that it is Imperial Majesty's will, mind and soul. Maj.'s will, mind, or opinion, as we then have to conduct our doctrines, life, government, actions, and omissions, in such a way against God Almighty and Her Imperial Majesty as a Christian Emperor. Maj. as a Christian Emperor, on a true and thorough report of the matter.

17 Thus, for the sake of the article concerning the Mass, it has such and much more difficulty, for we are in no doubt that Your Royal Serenity, dear ones, and you, the others, have heard and heard before this time, to the necessity, in what way our preachers and teachers have used and kept the Papal Masses, as they have been used and kept for some time, with holy grace,

[312]{.underline} Section 2: Von den Reichst, zu Regensb. 2c. No. 820. W. xvi, 396-398. 313

The Lord has challenged and set down in the highest degree the divine, unconquerable, constant Scripture, and on the other hand has established the noble, delicious supper of our dear Lord and Savior Jesus Christ, which is called the evangelical mass, according to the institution and example of Christ, our only Master, and also according to the use of his holy apostles. Should we now approve or consent to such a concept or resolution, as the one in the committee, for the sake of the Mass, again no other thing would be understood, than that we would be contrary to our preachers' teachings, which we nevertheless consider Christian and constant, in the piece as well as in previous ones, and would help to judge them as unjust, which is not at all our mind through the bestowal of God's graces, nor can it be done with a good conscience. Your Royal. Your Serene Highnesses, dear ones, and you, the others, yes, men, may well think if we were to have two mutually repugnant masses held in our cities, towns and territories, although the papal mass would not be against God and His holy word, which may never be preserved, that nevertheless, among the common man, especially among those who have a right zeal for God's honor and name, "preaching nothing less than repugnant" would result in repugnance, rebellion, indignation, and all unhappiness, and would serve neither peace nor unity.

18. That your Royal Serene Highnesses, dear ones, and you, the others, mean the touched papal masses, as they have been held and used for some time, and that the term must be understood by the same, we have to assume easily from the fact that the reported term refers only to the oters, where the other doctrine (as it is called) originated, and not at all to your Royal Highnesses, dear ones, and your, the others, authorities and territories; and therefore we are not unreasonably disconcerted that your Royal Highnesses, dear ones, and you, the others, do not understand the term. Serene Highnesses, dear ones, and your, the other, authorities and territories; and therefore we are not unreasonably disconcerted that your Royal Highnesses, dear ones, are the ones who are responsible for it. Serene Highnesses, dear ones, and you, the others, are noble to set us and others, who adhere to this doctrine (that is, the pure, unadulterated Word of God), in the one measure, for the sake of our subjects, and to make order and regiment in our cities, towns and territories, which your Royal Highnesses, dear ones, have done. Your Serene Highnesses, dear ones, and you, the others, would not like to suffer in the opposite case, even if we respect it, so you should consider the equality and be much less against it, that we join with ours in our cities, patches, authorities and territories of the supper of Christ, as the evangelical and only in divine scripture.

The Holy Mass, according to the revealed and irrefutable institution of our Savior Jesus Christ, is to be used unanimously. For you would not like or tolerate that your loved ones, and you, the others, in their cities and towns, should be denied the papal masses, or anything else of the kind, which is contrary to divine institution, as well as to the use of all its holy apostles, and is based solely on human poetry and invention, or that you should allow some hindrance to it.

19 Because of this, and because the doctrine on our part in our lands and authorities is founded with divine, unconquered Scripture, against the papal masses, as mentioned above, and because such an article is not the least that would be necessary to act in a Christian council, we should not have allowed ourselves (in addition to the fact that the invitation to this imperial diet was issued in the name of the emperor) to be forced to act against the papal masses. Maj.'s name, which is also more recent in date than the aforementioned letter of authority and the instruction, nor the instruction read out in the same way, report anything about these or other such articles), we would not have provided at all that our notifications and Christian remembrance made many times before should be adhered to in such a way.

20. Although it is publicly evident what we preach and have preached in our countries and authorities on account of the holy sacrament of the body and blood of our Lord and Savior JEsu Christ, that for this reason it is necessary to make a wide announcement: Nevertheless, we know once again, as we have had it said before, from many misgivings and good Christian causes, that it is not convenient or tolerable that for the sake of doctrine (so contrary to it) such a decree as the term suggests should now be made at this Imperial Diet, and especially because the Emperor's decree does not allow anything to be done about it. Maj.'s letter does not report anything about it, that even those who touch the same matter have not been required nor heard; and it is truly to be moved and considered, if such grave and important articles were to be made outside of the future Concilii, or if it were to be subjected to a finding or order therein without a necessary and due 1) hearing of all those who touch the matter, to what harm and injustice such a decree would bring Imperial Maj. Majesty, Your Royal Serene Highness, Dearest, to us and other estates of the Empire.

Item 21, as further set forth in the committee's term, 2) that the preachers shall preach the holy gospel....

1. In Walch's old edition: "unseemly".
2. Document No. 817, § 8.

[314]{.underline} Cap. 11. of the imperial diets of 1525-1529. w. xvi, 398-e. 315

If we were to agree in all parts as to what the true holy Christian church is, then we would be able to preach and teach the gospel according to the interpretation of the scriptures, approved and accepted by the holy Christian church. But because of this there is not the slightest dispute, and no certain sermon or doctrine, but to remain only with God's Word, as also according to the command of God nothing else is to be preached, and since one text of holy divine Scripture is to be explained and interpreted with the other, as also this same holy divine Scripture in all things, which is necessary for the Christian people to know, is found in itself clear and loud to enlighten all darkness: we intend, with the grace and help of God, to finally abide by the fact that only God's Word and the holy Gospel of the Old and New Testaments, written in the biblical books, will be preached purely and unadulterated, and nothing contrary to it; For in this, as in the unified truth and the right guide of all Christian doctrine and life, no one can err or be lacking, and whoever builds on it and remains there will stand against all the gates of hell, even though all human additions and trinkets must fall and cannot stand before God.

22. However, that the aforementioned concept is not conducive nor conducive to the preservation of peace and unity in the empire, in the middle of the time of the Concilii, but rather strictly contrary to it, is also clear from the fact that, as reported above, it is stated in the first point that those who until now have remained with the imperial edict shall now also remain with it, that those who until now have adhered to the imperial edict should and will now also adhere to it, and no distinction is made therein as to whether and to what extent such obligation should extend to the penalties of the cited edict, as it cannot be understood otherwise according to the common words.

23 When some of our clergymen encountered other authorities under the pretense of the edict, because they, based on God's word and because of their conscience, did not comply with the edict, they were allowed to forcibly take and withhold from our subjects their tithe, rent, interest, debt, inheritance and other things, located in other jurisdictions and territories, without and against the law. And it is to be well observed what further such things, under the same assumed appearance, might be done, and give rise to counteraction; that ever little or nothing would prosper for the preservation of peace and unity, to say nothing of it, if anyone of your part would dare, in the appearance of the edict and alleged

We are not aware of the fact that it is a punishment for us to act violently against ourselves or against others of our part, and that we are supposed to be in need of doing what is against God, His holy word, our souls and good conscience. But everyone can well consider what is due to a Christian authority in such a case, for the preservation of God's word, honor and name, as well as for the pacification, protection and protection of themselves and their subjects' souls, bodies, lives and goods, for which reason it is only right in such cases to remain with the article written in the previous Speierian imperial treaty, which suspends and revokes the edict for the sake of peace and unity, as well as for other good Christian reasons.

(24) From all this, it is now noted and publicly proven that the previous Speierian imperial treaty is more conducive and conducive to peace and unity than the concept of the aforementioned article; as such a treaty, by virtue of the Instruction then issued to the Imperial Majesty, has been regarded as such by the Princes and all other estates. Majesty, by Princes, Princes and all other Estates of the Realm: And if, in spite of such a previous legal agreement, in which the imperial edict, as mentioned above, has been suspended, it has not remained, or has been omitted, in the supposed appearance of the same, to deprive ours of theirs by force, or without counsel, in other territories of authority, and to hold them back; What would happen now to our enemies, who in part, without this, seek reluctance, quarrels, strife, and no peace, if the door of the edict were opened to them again, as the term suggests, and the previous peaceful Speierian farewell were taken.

(25) Your Royal Serene Highness, Dear Sirs, and you, the others, cannot maintain, if the words, understood in the previous Speierian Imperial Decree, that each Imperial State with its subjects, in the meantime of the Concilii, in matters concerning the Edict, may live, govern and keep for itself in such a way, as it hopes and trusts to do against God (the Most High and in His Court), also here temporally against Imperial Majesty (as our ordinary temporal sovereignty), are not set now. Majesty (as our ordinary temporal sovereignty), but that the points or articles notified above be set so that the previous imperial decree is not thereby abrogated, but declared alone; for it would publicly be a complete abrogation of the previous article, and all Christian imperial estates would no longer be permitted to keep themselves in all things according to God's word and their right good conscience, as they may well answer for such against God and Imperial Majesty. Majesty, and may not be justified by any reason.

[316]{.underline} Section 2: Of the Reichst, at Regensb. 2c. No. 820. w. xvi. 4m-4v4. 317

that these are the words that should allow each one, in the meantime of a council, to do everything according to his own discretion and pleasure, as some (who no doubt do not think or know much about God's courts and strict judgment, to which such responsibility belongs first of all) speak of it.

(26) Thus is also touched before, who has abused the Speierian farewell, or has acted contrary to it. We may also suffer justice and all fairness against anyone who thinks to interpret us as if the often reported imperial treaty had been abused by us, at all ends to which we properly belong, to which we hereby offer ourselves completely. Nor is it contrary to us if one were ever concerned that the article touched upon should be drawn to a cover of new unchristian doctrine, that the same, inasmuch as we have, at your love and the others' allowance, ingenuously made a Christian declaration and given it in great committee, be declared, and not, as your concept is capable of, have its right substance so completely abandoned, but remain according to the letter with dignities and powers.

27 And because we are confident of the Roman Imperial Majesty as a Christian Emperor and our most gracious Lord. Majesty, as a Christian Emperor and our most gracious Lord, of all undoubted and consoling confidence, where Her Imperial Majesty has been reported by us in part. Majesty of the things, as partly told by us now, and otherwise further with right reason would have been reported, Her Imperial Majesty would have decided on the, as a Christian Emperor and our most gracious Lord, the whole undoubted and consoling confidence. Majesty would not have been moved to do so, as the instruction read out, for the sake of the article touched upon, could not have been done, as then from Her Imperial Majesty's letter and authority, the Constitution of the Holy Roman Empire would have been passed. Majesty's decree and authority, as we do not know otherwise, it is found to be clear enough that it should be spoken of, acted upon and advised in all ways, so that peace and unity may be preserved in the realm, on which we, in addition to Your Royal Highness the Most Illustrious, Dearest, have the right to vote. In all our actions, we have sought nothing but God's glory above all things, and also the salvation of all our souls, Christian peace and unity, and still desire nothing else; we can and will testify to this with God, the almighty and unifying investigator and discerner of all hearts. Therefore, and if it had been the opinion that, because of the much reported article, it should have remained in the read instruction in a proper and convenient manner, it would not have been necessary for this case of the committee, nor for such a deliberation, movement and action, so that you could also have taken your part from the presented or read instruction, as well as from other imperial instructions. Majesty's instructions.

28. after all this we want to give ourselves to your royal. Serene Majesty, dear ones, and you, the others, as our dear and gracious lords, grandparents, cousins, brothers-in-law, friends, and special loved ones, as we also kindly ask and kindly request again that you will and will take the opportunity of the matters once again to consider, and our complaint, and diligently consider the grounds and causes thereof, and not allow yourselves to be moved or to act contrary to the unanimously agreed upon, obligated, securitized, and sealed parting, as no one has the right, power, or authority to do so for the reasons suggested or otherwise justified, which we refrain from reporting this time for the sake of the best.

29 And where ever this third report of our noticeable complaints, with your Royal Serene Highness and you the others, would not take place. Serene Majesty, dear ones, and you, the others, would neither find nor have any place: we hereby publicly protest and testify before God, our united Creator, Sustainer, Redeemer and Beatificator (who, as stated above, alone searches and knows the hearts of all of us, and will also judge accordingly), and before all men and creatures, that we, for ourselves, ours, and for the sake of all men, in all actions and supposed departures, as aforesaid, in the aforesaid or other matters against God, his holy word, the salvation of all our souls and good conscience, also against the aforesaid Speierian imperial treaty, we do not agree nor consent, but consider it null and void and unbundled due to preordained and other honestly founded reasons; that we also publicly declare our necessity against it, and that we declare to the Roman Imperial Majesty, our allies, that we do not agree with it. Majesty, our most gracious Lord, a thorough and truthful report in this matter, as we had it publicly heard yesterday after the alleged parting of the ways, by our protestation made in haste, which we also hereby renew, and have offered to do so, that we nevertheless, in the meantime, with the help of divine assistance, by virtue and content of the much-touched previous Speierian imperial treaty, keep, live and govern ourselves in our sovereignties, also with and with our subjects and relatives, as we have done in the face of the Almighty God, and Roman Imperial Majesty, our Allies. Majesty, our most gracious Lord, as a Christian Emperor, as we hope and trust to answer for; which also concerns the ecclesiastical rent, interest, validity, tithes, and peace,

[318]{.underline} Cap. 11. of the imperial diets of 1525-1529. w. xvi, 404-4v6. 319

as it is written and expressed in the previous Speier Imperial Decree, that we also adhere to and show ourselves to be faithful to it. And in the same way we also want to agree with Your Royal Serene Highness and you, the others, on the following points concerning rebaptism and printing, as we have always understood at this Imperial Diet, and we also know how to keep the content of these points in all due respects. We also reserve the right to further extend our complaints and protests, and whatever else our further needs may require in all this, and we want to take care and comfort of all this without doubt, that the Roman Imperial Majesty will not take any action against us. Majesty, as a Christian, God-loving (above all things) Emperor, and our most gracious Lord, will graciously keep and show himself in regard to our Christian, honorable, honest and unwavering mind and owed obedience. In which we would like to do and prove to Your Royal Serene Highness, dear ones, and to you, the others, as our dear and gracious lords, grandparents, cousins, brothers-in-law, friends and special loved ones, otherwise friendly and benevolent service, favorable and gracious will, which we are willing and inclined to do out of friendship, also benevolent obedience, graciousness and Christian love and duty.

30 And when we now had to provide ourselves with no more change nor relief of our complaints, it is not without reason that nevertheless the Royal Serene Highness, together with the orators and commissaries, also Electors, Princes and Estates, sent some of their advisors to us on Thursday after Jubilate, the 22nd day of April, with verbal advertisement, which we have understood to be harmless in the following opinion:

Request Royal Serene Highness, Imperial Majesty Orator and Commissars. Majesty Orators and Commissaries, also Princes, Princes, Estates and Skilled Persons re.

1 On Monday next April 19 our most gracious and gracious Lords of Saxony, Brandenburg, Lüneburg, Hesse and Anhalt would have kindly requested the Royal Serene Highness, Imperial Majesty, Orator and Commissaries. Majesty, orators and commissioners, with the indication that their electoral and princely graces wished to be with their electoral and princely graces, and that an hour had been appointed for the following day at six o'clock, and that their electoral and princely graces, together with the orators and commissioners, would come together, confident that their electoral and princely graces would come to their electoral and princely graces and to the others.

but their graces would have apologized to their Royal Serene Highnesses at the same hour with the request to set another hour, which the Royal Highnesses did in the confidence that their Electoral and Princely Graces would come themselves. and Princely Graces would come themselves: however, since it was not convenient for Their Electoral and Princely Graces to come themselves, it was not possible for them to do so. Since it was not convenient for their electoral and princely graces to come themselves, they have ordered theirs with a document to the royal sovereignty, the orator and commissioners. However, since the royal dukes considered that nothing fruitful could be done by writing, the royal dukes and commissars had our most gracious and gracious lords announce that they would be at hand in the house today between eight and nine o'clock, and had them request that the many noble princes and princes would also dispose of them there, so that for the sake of the conflict that has occurred, 1) and otherwise, action should be taken for a decision, so that the royal dukes, as imperial sovereigns, may decide on the matter. Serene Highness, as Imperial Majesty's Governor, together with the Commissars, Princes, Princes and Estates, compared with each other on all sides, and not thus divided.

(2) However, their Electoral and Princely Graces had been excused, and had ordered theirs to hear the same from the Royal Highnesses; but after the Royal Highnesses had considered that it would be unfruitful to deal with the envoys, therefore their Royal Highnesses, together with the orators, commissioners, also Electors, Princes and Estates, had sent them off to their Electoral and Princely Graces, and had ordered their Electoral and Princely Highnesses to hear the same from their Royal Highnesses. and ordered to report the following opinion to their electoral and princely graces. They are ordered to report the following opinion to their electoral and princely graces:

After this Imperial Diet had been somewhat protracted, and much dispute had arisen on account of the faith, but the majority had decided on a single opinion, the Royal Highnesses and Commissars, on account of the Imperial Majesty, also the Electors, Princes and Estates, wanted to take care of the matter. Majesty, as well as Princes, Princes and Estates, will, in the movement of all kinds of action, and as it is customary that the lesser part always follows the greater, also show themselves in such a way, and accept that which the greater part has decided, so that no discord appears.

4 Nevertheless, their Electoral and Princely Graces had also made a protestation, in which they complained of the farewell to the highest degree, and requested that such a protestation be placed in the parting of this Imperial Diet; for if this did not happen, their

1. "half" put by us instead of: have.

[320]{.underline} Section 2: Of the Reichst, at Regensb. 2c. No. 820. w. xvi. E-E. 321

Their Electoral and Princely Graces would know, however, that no such thing had existed until now, although one part had protested that such a protestation had been made in the treaty, and if it were to be made now, it would give rise to an entrance that would cause a great deal of trouble. Therefore, His Royal Serene Highness, on account of His Roman Imperial Majesty, will not provide for it in any way. Majesty, did not want to provide for it at all, but rather that the Electors and Princes would once again accept the parting, as it was decided by the several parts; If, however, the said Electors and Princes should decide to do the same, it would still not be possible, as requested, to insert the protestation into the treaty, since it is not customary to do so, but rather to refrain from inserting their Electoral and Princely Graces into the said treaty, and not to insert their Graces into it: If now their electoral and princely graces would further extend and write out their given intention about it, then it would be the wish of Imperial Majesty, our Allies. Majesty, our most gracious lord, to a noticeable grievance and to the detriment of Her Majesty's Highness, and in addition to this to a noticeable disadvantage for royal sovereigns and commissaries, also for princes, princes and estates; but in order that no unfriendliness should result from this, royal sovereignty and the commissaries would have to be informed in writing. Serene Highness and the Commissaries, also Princes and Estates, and the other official requests that the Princes and Estates of the said extension, and that the protestation should go out publicly, wanted to abstain, so that Serene Highness, together with the Commissaries and Estates, would not also be caused to go out for this reason, which would give unfriendliness.

(5) And so that their electoral and princely graces would not think as if this action were aimed at something more severe, or would carry an unfriendly opinion, their royal highnesses, together with the commissaries, have also given orders to the electors, princes, and estates to continue talking about this, as follows, and to inform their highnesses, as well as those in authority, whether their electoral and princely graces want to keep peace with the royal highnesses, the commissaries, and all estates for the sake of faith and all temporal actions. If their Serene Highnesses, the commissioners and all the estates want to keep peace for the sake of faith and all temporal actions, then their Serene Highnesses, the commissioners and the estates also want to keep it that way, and not to make any trouble because of it; for their Serene Highnesses would not be of the same mind as the commissioners and the estates.

Princes, princes and the estates to stand in peace and unity with many affected princes and princes until a concilium, in the confidence that thereafter things should improve and good things should come about, and peace should be made with all elders, with the final request that they, the princes and princes, Royal Serene Highness, and the others, should be heard with a friendly answer, and theirs, the skilled ones, with a gracious answer.

From this, however, it is easy to hear how we have been further and more adversely affected, and especially in that our protestation has been refused to be brought to the presumed conclusion of this Diet, and on the other hand, that we have wanted to be adversely affected, if we were to let our protest go out in public, when our high and unavoidable necessity requires it, and rightly, 1) also otherwise justifiably, unreprimandable, especially for reasons which, together with what we have further and more to say on the above-mentioned royal, imperial, and imperial sovereignty, are not to be found. Serene Majesty, Imperial. Majesty, orators and commissioners, also princes, princes and the others sent by the estates, and what has been indicated by us on both sides furthermore against each other in writings, all of which will be found recorded hereafter, is to be heard actually and at length.

Response of the Protestant princes to the remonstrances made to them yesterday by the royal dukes of Hungary and Bohemia, as the imperial majesty's governor, orator and commissioners. Majesty's governors, orators and commissioners, as well as princes, princes and estates, made to them yesterday.

1 We remember that on Monday next we sent some of our people to the royal sovereign and asked them to set an hour for the following Tuesday, so that we could inform their sovereign and imperial majesty's orator and commissaries of some of our complaints and needs. Majesty's Orator and Commissars some of our complaints and necessities; but that we could not send our councillors to the Royal Sovereignty and their dears on the aforementioned Tuesday morning to request our necessities was due to an impediment, as ours, which we had ordered at the same hour in the Royal Sovereignty's Court, could not do. You, Mr. Jörgen Truchsess, have reported this to us, and you have also brought it to the Royal Sovereigns, and it may not be without reason that you, Mr. Jörg, have brought it back to us for an answer, three Royal Sovereigns together with Imperial Majesty Orator and Commissary. Majesty's orators and commissaries would be excused.

1. In Walch's old edition: "zurecht".

[322]{.underline} Cap. 11. of the imperial congresses of 1525-1529. w. xvi, e-in. 323

We are satisfied with the agreement, but their Serene Highnesses and loved ones would suffer well, if it were convenient for us to appear at two o'clock in the afternoon with our own persons at their Serene Highnesses and loved ones; but after the matters were concerned, because of which the Royal Highness, together with the Imperial Majesty, the Orator and the Commissars, would not be satisfied with the agreement. Majesty's orator and commissioners on a certain Monday (about which we would have had no other means, since their royal Highnesses and sweethearts would have resorted to a convenient and inexpensive settlement because of the discord that had arisen between princes and princes, as well as others of the estates and us, just as the trade with their royal Highnesses and sweethearts would not have been otherwise. (As the dealings with their royal sovereigns and dears have not been otherwise), they have had their opinion from a document, almost in the form of a presumed instruction, read out publicly before the said princes and princes, and also the estates, and thereafter have answered to the kingdom's dealings, and since their royal sovereigns and dears, when we responded to them, had not been able to do so, we have not been able to do so. and dear ones, when we then declined to hold a short conversation with each other, unexpectedly withdrew our request, even over our friendly plea, which we had some of ours make to their Serene Highnesses and dear ones on that account, and, as if such a deal had been decided, did not want to hear us: It is therefore not without reason that we deem it useful and convenient to have our protestations, complaints and needs answered in writing to Your Serene Highness and Dearest, in the same manner as was previously done with the Electors, Princes and Estates; At the appointed hour our councillors to Royal Serene Highnesses orators and commissioners have also dealt with it, but to previous complaints, which we encountered in these actions in more than one way, Their Serene Highnesses and Loved Ones did not want to accept the same our written protest and necessity, but to send it again to our councillors, and after the same refused to take back such writing for lack of their command, and asked for it, it was brought back to us by her Serene Highness and beloved envoys, and nevertheless, what we have indicated with constant reason, also out of unavoidable necessity, therein, we do not want to be considered or regarded at all, that we, and that in the place of the Roman Imperial Majesty, our most gracious Lord, should have encountered such a thing, less than not at all, also know with special glory that we did not give cause for this, and do not doubt that the Roman Imperial Majesty, the most gracious Lord, would not have given us a reason for it. Imperial Majesty, as a most gracious, high-souled Emperor, had been present at this Imperial Diet himself, we would have graciously tolerated it or the like.

2. It is also not without that Royal Serene Highness sent to us, the Elector of Saxony, on the next Wednesday evening and let indicate that Her Serene Highness would be willing, together with Imperial Majesty Commissars and Orators, to be on the following Thursday between eight and nine o'clock at the house of the Elector, Her Serene Highness, together with the Council and the Commissioners, would be willing to act on account of the protestation that has been made and for the resolution of this Imperial Diet; We gave the same sent ones, among others, the answer, and especially because we heard that they had no order to ask the others, our friends, we wanted to talk with their loved ones about it, and Royal Highness, for this reason, before the Imperial Diet, we would like to ask them to act on our behalf. Serene Highness a reply before the time. Thereupon we have sent all our councillors to Her Serene Highness, and had Her Royal Highness reminded, among other things, that in response to the letter sent to us in the name of the Roman Imperial Majesty, we have sent a letter to His Imperial Majesty, our most gracious Lord, our most gracious Lord, to obediently attend this Imperial Diet in our own person, in the opinion that, along with other princes, rulers and estates, we would help to act and conclude in such a way as to promote God's honor, and also to bring peace, welfare and all good to the Empire. However, how the matters concerning the discord of faith, peace and unity in the realm in the middle period of the Concilii have occurred here, have been dealt with until the sixth week, and what we have encountered of manifold complaints would not be concealed from His Royal Serene Highness himself. However, since we have encountered such complaints about all of our established submissions, and that we now know how to take little more advantageous action, and our uncle and cousin, Duke Henry of Brunswick, and Margrave Philip of Baden, have suggested negotiating with us on account of the aforementioned discord, we have reported our feelings to their loved ones, as much as we could have done in conscience; and after their loved ones had offered to act on it with princes, princes and estates: We would like to await their reply, with this appendix, if their loved ones were to take action with the aforementioned princes, princes and estates, so that we would let the matters rest, due to our next protest, with the agreement made at the previous Imperial Diet here at Speier, but if it were other matters, of which the royal decree would be the only one. By-

324 Section 2: Of the Reichst, at Regensb. 2c. No. 820. W. xvi, 4n-"4. 325

If we wanted to talk to us, or had to talk to us, we wanted to be lighthearted about their nobility.

(3) In addition, we, the Elector of Saxony, because His Royal Serene Highness has informed the Councilors that His Royal Serene Highness would have to speak to us about matters, and especially concerning this Imperial Diet, in which there is a noticeable and great interest, some of our councillors, to his Royal Serene Highness for the above. Serene Highness at the above-mentioned hour, with orders to apologize kindly to His Serene Highness that we would not come up ourselves, and also to indicate where His Serene Highness wanted to report matters to them that they should report them to us; But how fruitful and useful it would have been if we had gone up again in our own person, about which we had previously taken our leave with the Electors, Princes and Estates after making our protest, and also how further action might have been taken, because beforehand, for a convenient settlement, so that we on all sides do not depart from this Imperial Diet in such a divided state, we do not want to dispute any further, but rather let the decision and the answer be pointed out and told to us, which the above-mentioned our grandparents and cousins of Brunswick and Baden had indicated to us yesterday afternoon, on account of the action they had taken, what they might have obtained from the Royal Serenity, the Orators and Commissars, also the Princes and other Estates, in response to their proposals, which we had made in order to prevent an ambiguous farewell.

4. there is also no small confirmation to our now made statement, as you have further advertised among others, because the majority decided on account of the discord: if royal sovereignty, together with the commissaries, also electors, princes and estates wanted to provide themselves, we would also accept the same 2c., if their Serene Highnesses, dear Sirs, and the other Estates have often heard at this Imperial Diet, for what high, brave and well-founded reasons we do not know, nor would we be obliged (for which we again respect it without any doubt), to grant it, as if a greater one should, beforehand, in such matters, and on the ways, and on the ways in which the inferior part will face God's eternal wrath and destruction of themselves and of many of God's chosen souls, against the inferior, and to bind and ensnare the latter to God's disobedience to human obedience, if in human actions and things the multiple does not want to prevail against the inferior, since the thing is not

But that these are things which concern each one in particular, no one will doubtless contradict, for the divine Scripture says that each one will bear his own burden.

5. And we consider that, even if we had consented to such actions, or had consented to them, that nevertheless, in the sight of God and the world, nothing else is due to us, except to renounce our obligation to them without delay, and to abide by his divine word; These are matters in which there are not the least points of disagreement, which are now before us, but which are to be dealt with in a future, common, free, Christian concilio, and if such a presumptive imposition of the majority were to be the result of our discretion, it would be nothing else, of our discretion, would be nothing other than whether princes, rulers and estates, outside of the aforementioned concilii and the opinion that it is therefore necessary to carry it out, should have to judge against the aforementioned articles and especially as the one and counterpart.

Item 6: It would be contrary not only to law, but also to all natural equity, if two parties to a transaction were to dispute that one part should be the judge and arbiter of the other, and should have to prevail over the other with the greater or otherwise, and there would be no doubt, if the matter were to be thoroughly considered, that their loved ones and the estates would not be of the same mind and opinion.

7. We also want to think that, if at this Diet the consolation had not been so complete, our divine, constant and well-founded statement, which we have made many times because of the burdensome articles, would have been better received, and would have caused less such discord on the other side; To which part also, if a discord should arise in the realm, it would be most reasonable to interpret that it was the cause of it, we want to have placed, after all, as indicated, in our own and each one's own conscience; Nor would we have provided that the Royal Serene Highness, together with the Commissars and Estates, should have refused to grant our protestation/if we had done so out of great and pressing necessity; For even though we are not to be placed in the parting, as you have indicated, since it is again thought that, by virtue of your advertising, we are to be held liable, and then such more can easily be noted from the names of the estates underwritten, which have consented to it: You, and first of all the Royal Serene Highness,

326 Cap. 11. of the imperial diets of 1525-1529. m. xvi, 414-417. 327

Together with the commissioners, also princes, princes and those of the estates, it would be easy for us to consider for ourselves how we would be provided for in this way.

8 Item, it could also be said and reproached by our unfavorable ones, who do not have knowledge of the form and occasion of the things, that we would have refused to agree to the much-touched burdensome articles unfairly and without due and constant causes, from which then noticeable annoyance, unhappiness and imposition would follow us, which we want to prevent as much as possible.

9. Thus our mind, will nor opinion is not to cause or diminish anyone to be unfriendly with it, and before that to act contrary to the Roman Imperial Majesty, our most gracious Lord, Highness, but only to seek the glory of God, his holy word, and the salvation of all our souls, nor to do anything else with it than what our conscience knows; and since we would have wanted to be discharged of the burdensome causation, there should have been no lack of us to refrain from the same or the like.

(10) The Royal Highness and Orator, together with the Commissars, also the Princes and Estates, know the nature of the protest. Serene Highness and Orator, together with the Commissars, also the Princes, Princes and Estates, know what the nature and quality of the protestation is, also why the same has been invented and in the rights of the Imperial Majesty, that we hope we are not to be blamed for it, it is also unreproachable for us by the Imperial Majesty and only for all fairness, whether we will let our protestation, and with the narration of the needy and knowledgeable occasion of the trade that has taken place, go out in such a way.

11. But when finally and lastly you advertised, lest we should think that the advertisement made was a little sharp, and carried an unfriendly opinion: so Royal Serene Highness, together with the Commissaries, also Princes, Princes and the other Estates, would have given you orders to continue talking, and to inform you as skilful ones: If we keep peace with their Serene Highnesses, beloved ones and estates on all sides of faith and all temporal actions, then Royal Highness and the Commissaries, also the other princes, princes and estates, will also keep peace against us, and will neither undertake nor act anything offensive against us, until the future Concilium, in the hope that then God would give better peace and unity than has been the case so far. To this we give you this answer: that we are as high as anyone to peace and harmony.

We are inclined to unity, and in all our actions here we seek nothing more than the glory of God and the salvation of all people, peace and unity; and because we now note from the Imperial Majesty, our most gracious Lord, the invitation to this Imperial Diet and elsewhere, that Her Imperial Majesty would like to see and know peace and unity maintained in the Empire, and Royal Serene Highness and the other Imperial Majesties, Commissars and rulers, as well as all other Princes, Princes and Estates, have promised us through you peace with us for the sake of faith and all temporal matters. Majesty's commissioners and rulers, as well as all other princes, rulers and estates, have promised us through you to keep peace and unity with us for the sake of faith and all temporal matters: Therefore, and since we, together with ours, and males related to this part and to the Gospel, and having jurisdiction and government, have and obtain peace on account of the faith, and also on account of those things which are included in the articles to be dealt with in the future council, and are dependent on and related to the same, or flow and result therefrom, and also on account of all other temporal things; We herewith wish to have promised and consented to the peace of the Royal Serene Highness, the Imperial Majesty, the Commissioners decreed, and also the Princes, Princes and all the Estates, and to keep ourselves peaceful and moderate, as we all do in such a case before God, also the Roman Imperial Majesty, our Allies, and the Holy Roman Emperor. Majesty, our most gracious Lord, because we are willing and completely inclined to show friendly and benevolent service, favor, grace and goodwill to the High Imperial Majesty and to all Princes, Princes and Estates of the Empire.

Final Conclusion of Imperial Maj. Governors, Orators and Commissars, Princes and Estates.

Kaiserl. Majesty Governor, Royal Duke of Hungary and Bohemia 2c.., also Her Maj. Orator and Commissaries, Princes, Prelates, Counts, Free and Imperial Cities, are finally resolved and of mind that they will abide by the Holy Empire's orders and by the Peace of the Land established at Worms, as well as by the Imperial Treaty now made here, They will not violate anyone against this, and against the Elector of Saxony, the Duke of Lüneburg, Margrave Georgen of Brandenburg, the Landgrave of Hesse, and the Princes of Anhalt, for the sake of the faith, they will not take any action against the future Concilio in bad faith,

[328]{.underline} Section 2: Of the Reichst, at Regensb. 2c. No. 820. W. XVI. 417-419. 329

Now the above-mentioned princes and princes will in turn show obedience, peace and friendliness towards Imperial Majesty, princes and the common estates of the empire for the sake of peace and faith. Majesty, Princes, Princes and common estates of the Empire obediently, peacefully, kindly and neighborly, and not to do anything unpleasant with the deed, and also to refrain from further tendering or spreading their protestation, which could then lead to further disputes and discord, and to be content to keep the reported protestation with the imperial action now being carried out, and to send it to Imperial Majesty. Maj. may be content and let it remain.

The Electors and Princes, Saxony, Brandenburg, Lüneburg, Hesse and Anhalt, final reply to the writing of the Royal Serene Highness, Imperial Majesty, orators and commissioners, also the Electors, Princes and Estates of the Empire, handed over today at one o'clock.

1. to issue a protest, on opinion, as heard from the above-mentioned Electors and Princes yesterday's writing, they cannot refrain, also want to know how to keep themselves unprovoked of the fee with it, and provide that the Royal Highnesses together with the Imperial Highnesses and Princes of the Holy Roman Empire will be in agreement. Maj. Orator and Commissaries, as well as Princes, Princes and Estates against them and theirs, also masculinely, on their part and related to the Gospel, and having supremacy and government, for the sake of faith, also for the sake of those things which are included in the articles to be dealt with in the future Council, and which are pending and related to the same or flow and result from them, will keep unhindered, also for the sake of all other temporal things, peaceful, neighborly and friendly; and the above-mentioned Electors and Princes, Saxony, Brandenburg, Lüneburg, Hesse and Anhalt, Imperial Maj. Maj., for the sake of their most gracious lord, to all dutiful obedience submissively, against royal highness, kais. Orator, Commissars, and all other Electors, Princes and Estates of the Empire, by virtue of the Imperial Majesty's Land Peace, and in particular of the previous and next Speier Farewell, as also touched upon in their protestation, to again show themselves peaceful, neighborly and friendly, and also not to do anything unpleasant and in fact.

2 Although now also (as such to be clearly understood from the above-mentioned writings) the Royal Serene Highness, Imperial Majesty, Orator and Commissaries, also Electors, Princes and Estates, and we with and against each other agree and commit ourselves in the meantime to a future Council of Faith. Maj. Orator and Commissarien, also Electors, Princes and Estates, and we with and against each other agreed and committed ourselves, in the meantime of a future Concilii, for the sake of the faith in the unpleasant and with the deed

not to undertake anything on any part, but to keep us on all sides neighborly, peaceful and friendly towards each other, to which we are then most inclined, and provide ourselves again without doubt. Since, however, it is in accordance with justice and all equity that the main matter (as faith is in this case) is set in peace and decency, everything that depends on the main matter, or arises from it, should also rest, and the main matter's advantages and freedom should also be shared; If, however (as the above-mentioned writings indicate), we have not received a certain answer on account of such accessions, we shall be caused to decide whether anything should be done about them or against them, whether in or out of law, between us and the above-mentioned Council, to take such for our sake, and for the sake of all our present and future adherents, now as then, and then as now, for a valiant grievance which we thereby encounter, as we also do herewith, and from such grievance herewith also wish to protest.

3. After all this, we, the above-mentioned Electors and Princes, protest, recuse, provoke, appeal, supplicate and call for ourselves, our subjects and relatives, also present and future supporters and adherents, in and with this present writing, in the best form and measure as we should and may, from all the above-mentioned complaints, which we have encountered from the beginning of this Imperial Diet to the end and with the supposed parting, also of all actions and all other complaints, as may arise therefrom, or may be drawn or followed hereunder, be they named herein or not, reserving their unsuitability and nullity in all ways, to and before the Roman Imperial and Christian Majesty, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, and the Holy Roman Emperor. and Christian Maj, our most gracious Lord, and in addition to that, at and for the next future free, Christian, common Concilium and Assembly of Holy Christendom, before our National Assembly, and in addition to that, a convenient, impartial and Christian judge for each of these matters; and submit ourselves, our principality, dominions, land and people, body and goods, also all present and future followers of this our appeal, to the Imperial Majesty and a Christian Concilium. Majesty and a Christian Concilii protection and umbrella. We hereupon request and ask from the Royal Serene Highness, Imperial Majesty, and also from the Princes, Princes, and the rest of you of the Holy Roman Empire, as well as from the two Notaries Public, or whoever has the power to do so, for the first, second, and third time, diligently, more diligently, and most diligently, to give us testimony of such our appeal, recusation, provocation, and supplication,

330Cap , 11. of the imperial diets 1525-1529. w. xvi, us-422. 331

We also reserve the right to increase, improve, diminish, or change such appeals, provocations, and supplications, and to file them anew, as soon as the usual form has brought and permitted them.

4. Because the embassies sent by the honorable and free imperial cities named below, as Strasbourg, Nuremberg, Ulm, Costnitz, Lindau, Memmingen, Kempten, Nördlingen, Heilbrunn, Reutlingen, Ißni, Sanct Gallen, Weißenburg and Windsheim, as the above-mentioned Electors and Princes Appeal, The same embassies have adhered at the time of this above-mentioned appeal by princes and rulers, and have indicated and stipulated that they and their lords and rulers adhere to the same appeal, nor do they wish to adhere to or be associated with or oppose any authority (so that and thereby they may be attested to and innovation made against the appealing princes and princes or against their appeal), and as councillors soon appointed by the aforementioned princes and princes, in place of their electoral and princely graces, the above-mentioned free and imperial cities' appeal, which they have done or will do in the future for the sake of more affected matters and grievances, are again also adhered to, and conditioned to adhere to the same, and to act nothing against it, without any danger.
5. And from both of us according to written notaries, together with the witnesses of such made appeal, also attachment of the same, condition, protestation and reservation, letters of testimony, also one or more instruments, as much as would be necessary to their electoral and princely graces, we have not to refuse their electoral and princely graces, out of requirement of our notary office, letters of testimony and these our open testimonies.
6. events at Speier, in the year, jndiction, day, time, hour and dwelling, as everything is further indicated above.
7. the honorable and venerable Alexius Frauentraut, highly-named of our gracious lord, Margrave Georgen of Brandenburg 2c., secretary; Eucharius Ulrich, an honorable councilor of Nuremberg

War scribe and citizen there; Veit Kemerer, and others more enough credible.

8. and after I Leonhard Stettner, Freisinger Bisthums Lai, from kais. Maj. power and authority, notary and tabulary, and now highly-named of my most gracious lord, the Elector of Saxony 2c., clerk of the chancellery; besides the honorable Pancratien Saltzmann, highly-named of my most gracious lord, Margrave Georgen of Brandenburg 2c, Secretarien, als mein Mitnotarien, und den obgenannten hierzu erforderlichen Gezeugen, bei angezeigter Erzählung der Beschwerungen, Provocation, Appellation, Supplication und Berufung, auch Bitte und Begehrung der Apostel, Abschieds- und Kundschaftsbriefe, sammt der obberührten ehrbaren und freien Reichsstädte Botschaften, I have personally been present at the above-mentioned admonitions, attachments and conditions, also the handing over of the writ, in which such complaints, appeals, and other things are enshrined, and other presentations, as expressed above, which I have thus heard and seen: I have, in addition to my fellow notaries, accepted the same document handed over, out of the requirement of my notarial office, and placed it in this open instrument and form, and by another notary (after I myself, for the sake of daily business in the presence of my most gracious lord, the Elector of Saxony 2c., Chancery, prevented from doing so) on twelve sheets of parchment, read over and executed the same with diligence, also signed and drawn my baptismal and surname, and usually notarial sign with this my own handwriting on this thirteenth and last sheet of parchment, for testimony and belief of all the above-mentioned things, especially appointed, required and requisitioned for this.

9 And because I Pancratius Saltzmann, Bamberger Bisthums Lai, from kais. Maj. power and authority, notary and tabler, above-mentioned of my gracious lord, Margrave Georgen zu Brandenburg 2c., Kammersecretarius, beside Leonharden Stettner, hochgedachten meines gnädigsten Herrn, des Churfürsten zu Sachsen, Kanzleischreiber, als mein Mitnotarien, auch bei angezeigten Erzählung solcher Beschwerungen krovoeatiou, ^.ppsliatiou, Supplication, Berufung, Begehrung der Apostel und Gezeugnißbriefe, sammt der bemeldten ehrbaren Frei- und Reichsstädte ^.äUasr6N2, condition, and fönst of all action, as above, beside above-mentioned my Mitnotarien, and for it required witnesses, personally present gewest, such everything, as therein found and indicated, seen and heard: therefore I have such complaint, all herein verleibt,

[332]{.underline} Section 2: Of the Reichst, at Regensb. 2c. No. 820 ff. W. xvi, 422-424. 333

by preventing other of my business, have another one written on twelve sheets of parchment, and for this purpose have myself signed and designated on the last and thirteenth sheet, with my baptismal and surname and usual notary's signet, and this my own handwriting, and for the credibility of all such things have been specially appointed and required for this purpose.

821 Some new articles of composition not found in the Instrumentum Appellationis and drafted by Duke Henry of Brunswick and Margrave Philip of Baden.

From Müller's History 2c., p. 42.

And as the same article 1) has since been misunderstood by many and has been used to excuse all sorts of new doctrines and sects: so that such things may be cut off, and discord, strife and unrest prevented, and peace, unity and obedience of the subjects preserved between all the estates, in the meantime of the above-mentioned Concilii: The Princes, Princes and other Estates have resolved that the above article in the Speier Agreement shall be amended 2) with the following moderation and declaration, namely that the aforementioned Princes, Princes and Estates, who have hitherto kept and adhered to the traditional customs, ceremonies and other practices of the common church, may now remain and continue to do the same until the future Council, without male hindrance, violation and entry; Similarly, the other princes, rulers, and estates, among whom the other doctrine has arisen, and thus the above-mentioned traditional customs have come to an end, are also to be left without the other part's and beneficial prevention, violation, or entry, until the Concilio in question, but for now all further innovation or sectarianism in the Christian faith is to be prevented as much as possible and humanly possible until the future Concilio, and is not to be permitted by the authorities of any place. Otherwise, the keeping and hearing of the masses held by princes, princes and estates according to customary usage, as well as the masses held by princes, princes and others, where the other doctrine is in force, shall be prohibited.

1. See Document No. 817, K 5 and No. 818, K 4.
2. Instead of: "to improve" should probably be read: "to be improved".

The two Churches shall, by common peace, tolerate the practice of a different measure until the future Council (but without prejudice to any abuse), so that no prince, sovereign or other estate, outside of their temporal authorities, shall in any way violate, cause to violate or cause to be violated the other's old or new practice or observance of the Masses 3); and especially some doctrines and sects, as much as they belong to the venerable sacrament of the true Corpus Christi and blood of our Lord JEsu Christ, shall not be accepted by the estates of the Holy Roman Empire of the German Nation, nor shall they be allowed or permitted to be preached in public, and none of the princes, rulers or estates shall force or hinder the other in any way on account of the faith, nor shall they deprive him of his pension, interest, tithes and goods; Likewise, none of the other's subjects and relatives in the other's secular authority, on account of faith and other causes, may take into their protection and shield against their authority; all this under penalty and punishment of the imperial decree. All this under penalty and punishment of the imperial peace established at Worms, which all its contents shall remain in dignity, be firmly held and enforced.

822. Letter 4) of Elector John of Saxony, by which he announces the protestation in his lands and indicates its true causes. Dat. Weimar, the

May 9, 1529.

This document appeared in 1529 in both quarto and octavo under the title: "Des Churfürsten zu Sachsen Johannis Abschied auf jetzt gehaltenem Reichstag zu Speyer 1529." Reprinted in Hortleder, "Von den Ursachen des deutschen Kriegs," vol. I., enp. 4th, p. 43 and in Müller's Historie von der evangelischen Stände Protestation rc., lib. I, enp. 6, K 2, p. 126. In the collections: in the Eisleben one, vol. II, p. 14; in the Altenburg one, vol. IV, p. 799 and in the Leipzig one, vol. XXII, p. 27.

By the Grace of God, we John, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave of Thuringia and Margrave of Meissen 2c., declare and declare all men to know: After and as the Roman Imperial Majesty, our most gracious

3. Maybe: penetrate?
4. Landgrave Philip of Hesse's letter is in complete agreement with this, both in words and in substance.

334 Cap. 11. of the imperial congresses of 1525-1529. w. xvi. 424-426. 335

Lord, a short time ago a common Imperial Diet was announced, and the Princes, Princes and Estates are required to convene on Sunday Reminiscere [21 Feb.We then, in obedience to their Imperial Majesty, have ordered ourselves in our own person, in the opinion of other Princes, Princes and Estates, to act in the matters expressed in the above-mentioned Imperial proclamation, to consider the same, and to help to deliberate. And by some of the aforementioned princes, princes and estates, for the sake of the article, how on account of the pending discord in our holy Christian faith, to maintain peace and unity in the meantime of a common, free and Christian concilii or national assembly, to act on the ways. Also subsequently, with the approval of Imperial Majesty the Governor, we are to act in peace and Christianity. Majesty's Governor, our special dear lord and uncle, Royal Serene Majesty of Hungary, Bohemia, and the orator and commissioners ordered by Her Imperial Majesty, thereby unanimously establishing and deciding on the article in question at the previous and next Imperial Diet held there at Speier, which has been more changed than declared. In addition, for many brave and important reasons, which concern our conscience and duty, so that we may be devoted to God our Creator, and that we, at the Imperial Diet now held, in addition to other friends of ours, namely, the Highborn Princes, Mr. Georgen, Margrave of Brandenburg 2c., Mr. Ernsten and Mr. Franciscen, brothers, Dukes of Brunswick and Lüneburg, Mr. Philippsen, Landgrave of Hesse 2c, and Prince Wolfgangen zu Anhalt, our dear grandparents, cousins, cousins-in-law, have been presented, in the above-mentioned now taken farewell have not been able to approve or grant, and especially, because by the same farewell other states were obliged to join, not to accept the doctrine, which we know and believe Christian, right and necessary, also in our lands and territories hold and preach.

2. that we have therefore publicly protested, together with our friends, against such a supposed change made to the previous Speier agreement and the other attached burdensome articles; to which protest several embassies sent by the honorable and free imperial cities have also joined, and the words of our protest, which we have also sent in writing to the imperial cities, are the same.

have had laid, among others, these, which follow, namely: 1)

(3) But because we have found that your beloved and you persist in your intention of trusting, and because of the brave causes and complaints which we have now raised and renewed, both for the sake of conscience, and also that such your beloved and your authorities, because of the above-mentioned pending discord, do not in any way comply with nor wish to do anything for the preservation of peace and unity in the meantime of the Council. The above-mentioned pending discord, for the preservation of peace and unity, in the meantime of the Council, does not want to serve, nor does it want to be done in any way, that we should heal or consent to it. In addition, according to the form of the treaty, and before the above-mentioned next Speier treaty, we are not obliged, especially without our consent, to leave the next reported treaty made here at Speier: We therefore consider that, because of the many difficulties involved, our high and unavoidable necessity requires us to publicly protest against your dear ones, and yours, as void and powerless on account of the aforementioned next farewell, and ours, as well as ours and our male representatives', unbundling. As we also do herewith at present; and that we do not know, nor can, nor may, for reasons aforesaid, heal, but reported your dear ones, and your. We have hereby protested against your beloved and you. And we nevertheless want to keep, live and govern ourselves in the matters of religion in our authorities, also with and with our subjects and relatives, by means of divine help, by virtue and content of the mentioned next Speierian decree, also with and with our subjects and relatives, as we trust to answer for it against God the Almighty and Roman imperial majesty, our most gracious Lord. What also concerns the ecclesiastical interest, rent, validity and tithes, also the peace, and is written and expressed in the much reported next Speierische Abschied, we want to show and keep ourselves in all ways also unobjectionable.

4. because we now reserve the right, in addition to our protest, to submit the same, together with our complaints, which we have presented in writings, to the Roman imperial majesty, our most gracious lord, and also to let it go out publicly, so that men may have and receive knowledge that we have not agreed nor consented to the above-mentioned actions:

1. The following is § 2 of the protestation in No. 820.

[336]{.underline} Section 2: Of the Reichst, at Regensb. 2c. No. 822 f. W. xvi, 426-429. 337

We therefore wish to have made our statement known with this open document, so that all men and everyone may be aware of it, and that we remained at the end of the previous Speier Diet, held in the twenty-sixth year, as we also do herewith. And with the help of the Almighty, in matters concerning our faith, for ourselves and with our subjects and relatives, we want to live, govern, and hold ourselves accountable to God Almighty and the Roman Imperial Majesty, our most gracious Lord, in the meanwhile of the common, free, and Christian Concilii or National Assembly. In witness whereof, with our decree hereunto printed, sealed and given at Weimar, this Thursday after Exaudi May 9 Anno 1529.

823 Emperor Carl the Fifth's letter of warning to the imperial estates, which refused to accept the imperial treaty. Given at Barcelona, July 12, 1529.

In Müller's Historie 2c. p. 208 and in LUnigs ReichsArchiv, xurt. A6N. oont. Walch lets this be addressed in his superscription "to all imperial estates".

We Carl the Fifth, by the grace of God elected Roman Emperor, at all times Mehrer of the Empire 2c. Dear faithful! We have been informed of the departure of our imperial majesty, governor, orator and commissar at the next Imperial Diet held at Speier. We are reminded of this by the agreement made at the next Imperial Diet at Speier by our decreed Imperial Governor, Orator and Commissars with the Holy Roman Empire's churl and princes and other estates.

that you have not approved of the article concerning our holy Christian faith, which we are not a little displeased with: Considered that by the much greater part of all estates unanimously decided in such articles on means and measure, in which you should have sought no refusal; And since it is an old custom that what is decided in a common imperial assembly with the majority, the lesser part should not resist it, but, since it is placed at the service of peace and unity in the holy realm, should obediently comply with it, so that neither you nor yours do or act against it, as you are obliged to do out of your duty to us and the holy realm: We will not refuse to do this to you, for if you continue to be disobedient to this gracious warning of ours, we do not wish to avoid it, but would and must, in order to preserve your obedience to the holy kingdom, take serious punishment against you; 1) that it would not be good for anyone but yourselves, if you were obedient as mentioned above, if we did not want to behave towards you, and you do so in our serious opinion. Given in our city of Barcelona, the 12th day of July, Anno 2c. 29, of our Roman Empire in the 12th year and of all others in the 14th year.

Carl.

Ad Mandatum Caesareae Cathol. Majestatis proprium.

Alexander Sweat.

1. The following is placed by us instead of the meaningless sentence: "that no one but yourselves, if you conduct yourselves as described above, may be good for you, wanted" 2c.

[338]{.underline} Cap. 12: On the alliances of the papists. W. xvi, 429 f. 339

The twelfth chapter.

The first part of the book is a description of some of the covenants made by papal princes against the confessors of the Protestant doctrine, as well as of the conventions of the Protestant princes and estates at Torgau, Rodach, Schleiz, Schwabach, Schmalkalden, and Nuremberg.

First section.

About the Mainzian Council and the so-called Pack Alliance.

824 Aurifaber's Report of the Mainz Council Battle against the Adherents of the Lutheran Doctrine. Anno 1526.

In the Eisleben Collection, vol. I, p. 273; in the Altenburger, vol. Ill, p. 520 and in the Leipziger, vol. XIX, p. 555. Aurifaber mixes both, the Mainzer Rathschlag and the later, so-called Packsche Bündniß.

In this 1526th year, a secret meeting is said to have been held in Mainz, where it was discussed how the Elector of Saxony, Duke Johannsen, and the Landgrave Philip of Hesse could be attacked by war and how the Lutheran doctrine could be eradicated. But who was in this alliance and unity relatives, is reported later in the short report, what had happened with Doctor Martin Luther and his teaching Anno six and twenty.

When, however, by one of the nobility, called Pack, this practice and proposal 1) was first revealed to the Landgrave of Hesse, who then attributed it to the Elector: then, in the following 1527th year, both the Elector and the Princes entered into a considerable armament, which, however, was again settled peacefully by negotiation.

3. since Doctor Martinus Luther has been in the process of writing a serious, sharp booklet 2) in the'

1. Pack informed the Landgrave of Hesse as late as 1527 that an alliance had been concluded by the Catholic princes at Breslau on May 13, 1527. It was not until March 1528 that the Landgrave made a counter-alliance with the Elector. See St. Louis Edition, Vol. XIX, Ein!, p. I7sf.

2s This goes back to the Mainz Rathschlag. The first "printed sheet" is included in No.826, perhaps even the whole "booklet".

The booklet was printed against this Mainzian alliance, and one sheet of it had already been produced; but due to the abolition of the Elector of Saxony, the booklet was withheld and the single printed sheet was taken away from the printing press, so that it was not published. However, N. Georg Spalatinus has marked a short extract or excerpt from the same printed sheet with his own hand, which was found in his Liberei, and has therefore been printed in this work, so that the Christian reader may learn about the Mainzian Covenant, which is often found in D. Luther's books and writings. Luther's books and writings, could have a brief instruction and teaching.

4 In such matters, some of Martin Luther's concerns, subsequently printed, will also be set forth, from which the laudable Elector of Saxony's godliness will be felt that he did nothing in high secular matters, since he had also consulted Os Domini beforehand.

Luther's account of this in a letter to Spalatin, at the same time reporting that he already had a paper against the Mainz Rathschlag under the press.

See Vol. XV, Appendix, No. 128.

826 Luther's intended rebuttal to the Mainz Rathschlag. March 1526.

This writing, published only recently by Seidemann in Niedners Zeitschrift für die historische Theologie, Jahrgang 1847, p. 663 ff. from a manuscript, is published in older editions under the title: "Titel des Büchleins, so Lutherus wider das Mainzische Bündniß aus-.

340 Erl. 65, W-25, Sect. 1, Mainzer Rathschl. u. Packsches Bündn. No. 826, W. XVI, 430. 341

The first time, the book was published in the Eisleben Collection, Vol. I, p. 273; then in the Altenburg Collection, Vol. Ill, p. 520; in the Leipzig Collection, Vol. XIX, p. 366. First in the Eisleben Collection, vol. I, p. 274; then in the Altenburger, vol. Ill, p. 520; in the Leipziger, vol. XIX, p. 536 and in Walch. The so-called "Extract" is limited to individual sentences taken out of context and individual expletives, which, however, we believe, are not limited to the first arc, as Aurifaber indicates, but encompass our entire writing, for the last sentence of the extract is also the last sentence of the writing as we communicate it here according to the Erlangen edition, vol. 65, p. 22 to 46. However, this does not seem to be just the first sheet, but almost the complete booklet, which contains the whole Rathschlag together with Luther's preface and epilogue. The latter will have been somewhat lacking in print, since Luther (after March 27, 1526, De Wette, Vol. Ill, p. 99) writes to the Elector: "Where it would please E. C. F. G. to abstain and not to express fully, I would be satisfied with half of it." However, in the same letter, Luther does not speak of the first sheet, but of the "closest printed quatern", which is also still contained in our writing.

Against the right seditious, treacherous and murderous advice of the whole Mainzian clergy Instruction and warning

M. L. 1526.

To my dear lords and friends, to all pious Germans, I wish, M. Luther, much grace and peace from God our Father and Lord Jesus Christ our Savior.

Satan has not had enough of the fact that he has caused such great misery in German lands this past year through the peasants' rebellion, and still daily attacks the holy divine Word (which God, out of unspeakable grace, has let shine again for us after the horrible, miserable darkness under the troublesome papacy) both with the sword of worldly supremacy and with the sects of some wild enthusiasts, He blasphemes and defiles them, but intends to attack them with all his power, as he would like to push them to the ground in a moment. For this he needs his servants, namely the idolaters of the whole Mainzian mob and priesthood, who have made a council out of his suggestion, in which they have also undertaken the two knavery, firstly to blaspheme the gospel as a seditious doctrine, and secondly to incite the princes of German lands into one another, and to drown the whole of Germany in blood, only to preserve their belly and blasphemous evil life and unchristian splendor. For this

This treacherous advice gives everyone enough to understand that they are not interested in anything, although no prince would still be lord in German lands, and everything would flow in blood, if they would only lead their tyranny, godless, shameful life. Notice and take note of the fact that in the whole council they do not think with a single letter how to improve their life and being, as if there were nothing but vain holiness with them, or how to get rid of the burden and displeasure that was done against them at Worms, but they call the food bad and insolent, and everything is to do with the belly.

However, for my own part, I would like to watch and be quiet, as such advice, even if it were to take place, since God is for it, cannot harm me, because it would happen without my knowledge and will, and would even go against me; Therefore, my conscience would be innocent before God of all that would result from it, moreover, that he could not do more to me if he did the most to me than to take my life, which is the least harm from God's grace, that can be done to me, indeed the greatest service, because I am such a person, who until now has always been doomed to death and is miraculously preserved in life by God's power alone, in defiance of all the wrath of both the devil and his saints; for here stands my defiance, since the prophet says Ps. 2, that the nations rage in vain, kings revolt, and princes counsel with one another in vain, and all this against God and His anointed, for the Lord laughs at them, and He who dwells in heaven mocks them; at last He speaks to them in anger and terrifies them with His fury. These and similar words are my rock, because I know that they are true, that I do not give much to a little lord, yes, I respect the wrath of all devils, bishops and princes as much as the foot of a dove.

Such, I say, would be enough for my person, and let the devil rage with his own as he would, it must still be dead; then it is a matter of a moment that those who are now lords and bishops would like to be our servants, if it could come to that for them; but while I am in life, God has decreed me,

342 Erl. 65,25-27. cap. 12. of the covenants of the papists. W. XVI, 420. 343

To be everyone's servant as much as I can, to teach, instruct, warn and admonish what is useful and blessed, so that if I wanted to boast, I would still boast about the apostles and evangelists in German lands, even if the devil and all his bishops and tyrants were sorry; For I know that I have learned the faith and the truth, and still teach by the grace of God, which name the devil shall not destroy nor take from me for ever. I am sure that he will blaspheme, shout and reproach me with his mouths and feathers, however high and lofty he may be, it will not help him. For this reason and for the sake of others, especially to answer for my teachings, I should not and cannot be silent nor stand by, but must expose the devil's butt once again, so that everyone can see how ugly, black and horrible he is, so that he may become even more angry with me. So I will bring to light and expose the counsel of Mainz, which has come to me strangely, and have kept it secretly and in the back of those whom they mean by it, as traitors and murderers are wont to do, without public warning, admonition or complaint, as not only Christian, but also pagan and natural laws teach. I thought the happy episcopal day would add something to the fire, well, let the porridge boil, God will give it, who should prepare it and who must burn the mouth on it.

For the fact that they blaspheme my life so shamefully, and I have to be unchaste, stingy, hopeful, or else, I am glad with all my heart and it is just right that such great masters' mouths, who desecrate God's word, have to feed in my muck; For what is such a man different, who so gladly seeks to shake other people's sin, and does this not at all for the purpose of punishing it and making it better, that is, to sweep it out and cleanse it or cover it up, but only so that it stinks, and he may laugh at the stink and be in good spirits, than a foul-mouthed sow's nose, which, if it finds its jelly under a fence, mows in it with all the joy it can get and makes a living with it 2c.? Just for such service I need the devil and his servants, when they are most angry and blaspheme my life to the highest and so sweet.

laugh about it, I do not speak more than: Eat, dear pig, it is cooked for you, as the guest is, so is the cake; although I do not want to leave the defiance in them, because I would not like to change my life with the most holy Papist. No one can blame me, praise God, for having violated someone's wife or child, or for having been too close to their honor with words or deeds, so I have also taken from no one what is his, except that I was a monk in error, and fed on alms with the damned spiritual life and masses, so I have also killed no one, nor beaten, nor helped or advised to kill. But this is my sin, that I eat flesh on the fast days of the papacy, and see no evil, but am merry, that is to say, I eat and live in luxury.

But no one can be a pope, he must at least be a murderer, robber, persecutor, because he must agree to do right to him whom the pope and his mob burns, chases away, takes his own and persecutes in all ways, without which they themselves still need all their foundation in the ungodly being unjustly. If one is to know the tree by its fruit, I think it is sufficiently obvious where the true Christians are; we neither kill nor chase away nor persecute anyone who teaches differently than we do, or causes sects, but fight against them with the word of God alone; if they do not want to, we let them go and let them stay in whatever faith they want, but still do the best we can for them, let them live and work and live among us; to whom does Pabst's mob do this? Yes, they fight with the sword alone, like the Turk, and not with God's word, and can defend their faith in no other way than by killing, burning, chasing and persecuting, and yet they want to be called Christians. So then the fruits of their faith are: Murdering, burning, chasing away, persecuting, and everyone must approve of this who wants to be a papal Christian, it is, I think, clear enough that they are the devil's Christians, and, as I have said, that I did not want to interpret 1)

1. interpret - exchange.

344 Erl. 65, S7-2S. Section I. Mainzer Rathschl. u. Packsches Bündn. No. 826. W. XVI, 43V. 345

with the most holy pope, if he would do miraculous signs; for it is they on whom all innocent blood will come, as Christ says, which has been shed since the time of Habel.

I do not say this to justify myself, even if I were more holy, for Christ shall remain my righteousness, but that I do not want to let the papists everywhere be right in their defiance, neither before God nor before the world, and that, just as our heretical teaching is in one piece better than all their best teaching, so also our life, since it stinks most sinfully, is better than all their holiness, since it is like vain balm. But enough of that for now. Let us hear her praiseworthy advice and tell it word for word, as it has been delivered to me, and then we will go on with it.

If the council of the Mainz priesthood follows the articles by a reverend chapter at Mainz, the twelve Mainz provinces, the cathedral chapter and the common clergy, the ordered and skilled ones, are to be held in contempt, the following measure is proposed by a common assembly.

First of all, since without the grace of the Almighty God nothing good can be obtained, it is the good concern of all of them that through the ordinary offices of the masses or otherwise, as may ever be the occasion of the cathedral chapter, the Almighty should be most humbly invoked and asked to acquire and obtain divine grace, and this complaint 1) desired and useful endowment.

Item, the following, that each cathedral chapter, for measurable, courageous reasons, of which the authorities here in Mainz have received sufficient report, shall work with archbishops or bishops, princes or rulers, with serious diligence, to withdraw from them those whom they find adherent to the Lutheran doctrine and sect, of ecclesiastical or secular status, in their courts or otherwise in offices, and instruct them to abstain from it; If, however, they do not do so, they shall then suspend the same, remove them, and no longer keep them with them; they shall also order the same to be done with their subjects.

1. In the original: "weighted down, coveted".

Item, every cathedral chapter, also other chapters, if some person among them would be dependent on or suspected of this seditious sect, shall turn them away from it and avert them; but if they would not let go of it or would not purgirate themselves of the suspicion, then they shall no longer tolerate or suffer the same with them.

Item, it is considered necessary and almost conducive to the cause that each cathedral chapter apply to its archbishop or bishop with special diligence, and also decree for itself, as far as it is concerned, without any omission, that the rebellious Lutheran preachers everywhere in their bishopric, principality, crescent, territories and churches be expelled, and that they no longer be permitted to preach, even if a secular authority has ordered the same preachers to be expelled from their districts of their crescent or bishopric, contrary to Kais. Maj. mandates, edicts and orders, 2) that the same superiors be described and admonished to no longer tolerate or hold such preachers, but to take them into custody by Kais. Maj.'s order to take them into custody and to keep them.

Item, for the sake of the grievance and repugnance which the common clergy and ecclesiastical state of the Mainz diocese and province have evidently encountered from ecclesiastical and secular authorities, and which they have also been more than deceptively oppressed 3), the Assembly has commonly considered, for the averting of the same, with temporal counsel, that through each cathedral chapter its archbishop or bishop be called upon, admonished, and requested with the utmost diligence, that their Elector and F. G.., as it is their duty and obligation to do so, will show and communicate gracious help, advice and support, and as they consider it should be done accordingly:

Firstly, that Archduke Ferdinandus, as Governor of the Holy Roman Empire, should by no means be circumvented, but should be petitioned with intercessors of reported archbishops and bishops for 4) intercession and promotion to Emperor. Maj., because his F. G. has little consequence or obedience with the secular authorities.

2. advance - advance.
3. "oppressed" is put by us instead of: oppressed. It would also like to be read "oppressed".
4. "um" put by us instead of: and.

346 Erl. 65, ss-31. cap. 12. of the covenants of the papists. W. XVI, 430. 347

Item, that thereafter two embassies would be ordered and chosen in the most beneficial way, which with the advice and help of the archbishops and bishops from the common of the ordinaries and chapters together with the common clergy of the Mainz monastery and provinces would be sent to present, bag and board to a papal holiness the improvement, and especially the Mainz monastery and provinces, and to ask for gracious paternal guidance, counsel and consolation, and because at this time and in the course of the see of Rome jurisdiction, supremacy and authority are unfortunately held in low esteem by the German nation, humbly request that His Holiness write to our most gracious Lord, the Roman Emperor, and paternally admonish him as supreme bailiff and protector of the Roman Church, and enable him to appear with gracious assistance to the common clergy and the German nation, and especially to the province of Mainz, and to decree by serious mandate that the complaints, harassment and oppression inflicted and daily inflicted on the clergy of the German nation by secular and ecclesiastical authorities be completely averted, refrained from and abolished.

That also another embassy be ordered and sent to Kais. Maj. in Hispania be ordered and sent, with sufficient instruction, to attract in the most submissive and movable manner the trouble, affliction and repugnance so common clerics encounter and are daily inflicted by the sovereignty of the temporal and ecclesiastical state, and for this reason to request assistance and counsel and gracious provision in the most submissive manner; and for improvement and temporal counsel the deputies of the committee pay attention that the instruction is to be put in this form, as follows:

Instruction, what the deeds of the cathedral chapters and common clerics of the archdiocese and other monastery churches and bishops of the provinces of Mainz should request from Kais. Maj., our most gracious Lord, what they are to request, solicit, and request most humbly:

First of all, they shall announce to Kais. Maj., our most gracious Lord, our subservient, guilty and entirely willing services in all obedience, with the wish that the Almighty God may grant His Kais. Maj. blissful government,

We hope that you will graciously grant us long-lasting health and the victories and triumphs we desire against your enemies, the enemies of the Holy Roman Empire, and the enemies of the Christian name, with joy and gladness, and with the offering of our humble prayers to God.

After that they shall tell Kais. Majesty and most humbly state that we have no doubt that His Imperial Majesty has knowledge of what one of the Augustinian monks called M. Luther has been doing for some years now. Maj. has knowledge of what one, called M. Luther, of the Augustinian order, has now for some years been stirring up in Christian doctrine and writings against the holy Christian orders and faith, previously condemned and rejected by common concilia, thereby seducing many more pious, also great violent hearts, and making them adherent to his heretical, stirring doctrine, for which reason, at the Imperial Diet held at Worms, His Imperial Majesty issued public mandates and edicts against Martin. Luther, his teachings and followers at the Imperial Diet in Worms. But, these mandates and edicts notwithstanding, the common clergy in the archdiocese of Mainz and its provinces were viciously harassed by the secular authorities out of Lutheran doctrine and teachings with unmistakable difficulties, led to ruin, and were obliged to be completely driven out and exterminated. Therefore, we, the clergy, declare to S. Kais. Maj., as the supreme protector and protector of the Holy Christian Church, the common clergy and the whole of Christendom, to appeal for help and to ask for rejection of the inflicted grievances most humbly and diligently, "most humbly" trusting, S. Kais. Maj, out of innate Christian virtue, which His Maj. from the most noble, most powerful Roman Emperors, from the House of Austria and Burgundy, also Christian Kings of Hispania, Jerusalem and Sicily, from paternal and maternal nature, will graciously move and take to heart such un-Christian behaviour, burdening and oppression, and will so see to it and seriously procure that we common clergy will be relieved of it and, contrary to equity 1) and Christian order, will no longer be burdened or oppressed. So that also Kais. Maj.

1. In our template: "Willfulness".

348 Erl. 6S, 31-33. sec. 1. Mainzer Rathschl. w. Packsches Bündn. No. 826, W. XVI, 430. 349

In order that we may have a clear knowledge and understanding of the harassment and rape, as well as the repulsions, which we of the common clergy encounter daily, H. K. M. the competent persons shall report such harassment and distress 1) from article to article, as follows:

First, that the secular authorities, adhering to the Lutheran doctrine, contain preachers who preach against all Christian order, that priests take wives, and that monks and nuns are eavesdropped from the monasteries; 2) that one should not baptize and say mass according to the Christian order, as before, but in German, 2) that they communicate each person under both forms of the sacrament without prior confession, that one should not grasp, not confess, not pray, nor keep vows and oaths made and taken, not call upon nor honor the Mother of God and other saints, demolish and completely destroy churches, cloisters and monasteries, as well as other many heresies to the people; If this were to happen, it would be extremely dangerous that riots, revolts and the complete destruction and annihilation of the clergy would ensue, as some secular authorities tore down such monasteries, took out the monks and drove them away, giving them Victualia for the rest of their lives, and otherwise appropriating to them all pensions and tributes.

Item, that some secular sovereigns of the ecclesiastics burden and occupy properties, tithe, interest, manure and other fees with secular burdens, unlawful impositions and burdens, which they force and coerce the ecclesiastics to pay and give by their own force.

Item, that at some ends they appropriate and take the tithes and other goods of the clergy for themselves, and do not want to give or let give them to those to whom it is rightfully due.

Item, that some secular authorities forbid the giving of small tithes to their subjects, and also burden the large tithes and other estates with secular burdens and impositions to such an extent that the ecclesiastics are completely deprived of them.

1. In our presentation: Amount nut.
2. "run" set by us; in our template: "buy".

is infallible; all against common law, customary usage and spiritual freedom.

Item, some secular authorities take the tithes of the new or novalien violently to them and in their use, keep the same to the pastors and to whom it is entitled by right, own authority.

Item, some secular authorities take to them and to their power monasteries, convents and all incomes and pensions of the same, some inventory and describe all interest, pensions and fees, also jewels of the sanctuary, chalices and other things, in charge of the monasteries, convents and churches, which they decide to their liking and partly take away, all for the destruction of spiritual life and reduction of worship.

Item, ut supra, deprive and expel the right pastors and parish lords and put others there by their own force, dependent on Lutheran doctrine and sect, since it cannot be known whether they have ever been ordained or ordained to pastoral dignities and office, who set, undertake and accomplish their sermons and other works for nothing 3) else than riots, repulsions and outrages.

Item, the ecclesiastical ordinaries are prevented from keeping the holy broadcast, in which the vices and transgressions are to be punished, as by ancient custom, by some secular authorities, who do not want to allow such a broadcast to be kept in their territories.

Some secular authorities impose personal and civil burdens on all ecclesiastical persons in their territories, such as guarding, keeping watch over the gates, and all other duties, which they also impose by force and require against ecclesiastical freedom and custom.

Some secular rulers have abolished all religious services and offices and want that in a city, even where a large number of people live, no more than one mass should be held during the day, which is nevertheless difficult to maintain over time.

Item, the ecclesiastical jurisdiction and compulsion are completely suppressed and abolished by secular authorities in that they do not want to suffer, tolerate or permit such jurisdiction in their jurisdictions and territories,

3. "to nothing" put by us instead of: so not.

350 Erl. 65, 33-35. cap. 12. of the covenants of the papists. W. XVI, 430. 351

urge the clergy, without distinction, to seek, give and receive justice in all matters before their secular courts or tribunals, since the clergy are slowly being helped to any beneficial right.

Although it is well provided by common imperial law and the order is that to the right 1) sufficiently prescribed possessions, as law is presented and produced, are considered and held for true title, as if letters and seals were indicated over it, nevertheless such prescriptions are considered and held for null and void by some secular authorities, who want to have presented and produced letters and seals all the way, and do not judge on the prescriptions based on imperial law.

Item, some secular authorities forbid that their subjects are not allowed to shred or lay anything in the churches, their construction and otherwise for the preservation of good works, that also the church courts are not held for this purpose.

Because now everything and anything is done for the suppression and extermination of Christian faith and common spiritual status, and the spiritual persons, where they are deprived of temporal nourishment, are completely suppressed, and can also no longer abstain, who nevertheless have obeyed Kais. Maj. and other Roman Emperors, his Maj. ancestors, of high noble memory, have in all respects rendered submissive obedience, and have also been wary of others with mature 2) services and other presentations, as a common clergy of the German nation is once again obliged and willing to do, and then Kais. Maj. if the clergy of the German nation were thus exterminated, not a small part of the obedience would be withdrawn, we, the clergy, in these remote great adversities and distresses, would have no one else but S. Kais. Maj. as our most gracious Lord, supreme bailiff and protector of the church and the Christian faith, to whom we place all our comfort, hope and welfare. Maj., our most gracious Lord, most humbly and diligently request-

1. In our original: "to the right", and immediately following: "right". For understanding, compare in the 15th volume of our edition the 722nd document, the 61st complaint.
2. Maybe: prepare?

that his Kais. Maj. the common clergy of the German nation, and especially here with gracious assistance, graciously wished to abolish and prevent such harassment, oppression, and rapacious oppression, and for this reason he has issued serious mandates, orders, and letters of command against some secular authorities, who were to be denounced by the deputies, especially under high penalties, namely upon forfeiture of all their regalia, privileges, dignities, fiefs and rights, also upon eight and eight with deputation of some executors, In which the same rulers are commanded with great seriousness to put an end to the harassment, oppression, rape and suppression against the clergy and theirs, and to decree immediately that they also deprive the clergy, monasteries, convents and churches of interest, pensions, income, tithes and dues, or otherwise inflict damage, to restore them to their hands and to restore them to their former status and to let them remain there, and also otherwise, as Kais. Ma;. out of high intellect and princely mind, and graciously help and see to it that we remain with our spiritual liberties and food and are henceforth no longer harassed or violated by the secular authorities. For the sake of His Kais. Maj. we, the common clergy, in all submissiveness and obedience, to the best of our ability, also with humble prayer to God and His Maj. with blessed government and long-lasting health, with desired victories and overcoming of their adversaries and enemies, and otherwise to earn in the most submissive manner, to be always eager, willing and undaunted.

Item, it has been deliberated by common assembly and deemed good that the skillful embassies name the following 3) Electors and Princes as executors and ask them to give this matter before Kais. Maj., 4) namely the three Electors on the Rhine, Cologne, Trier and Palatinate, also Margrave Joachim of Brandenburg, Electors, also Archduke Ferdinan-

3. In our template: "post-named".
4. Thus placed by us instead of: "and ask these things before Kais. Maj. to admit".

352 Erl. 68, 35-38. sec. 1. Mainzer Rathschl. u. Packsches Bündn. No. 826. W. XVI. 430. 353

dus, Duke Wilhelm and Ludwig of Bavaria, Duke Jörgen of Saxony and the Dukes of Eleve.

Because also this rebellious, heretical doctrine originates and begins mostly from the four mendicant orders exuberant 1) freedom, so that they are gifted by the See of Rome, called mare magnum, in which they are exiled and deprived of all ordinary jurisdiction, because of which they are completely subject to no one, They are free to live, and to preach, perform and act everything according to their will and good pleasure, caused and grown up, as it is obvious and undeniable, even in the future time, when it would remain so and would not degenerate with timely advice, there is still greater harm to fear: The skilful Emperor Maj. Maj. most earnestly request and ask that His Majesty most earnestly and diligently request and exhort Papal Holiness to pass and revoke such privileges of the four mendicant orders, called magnum mare, and to completely abolish them, to make the said four orders subject to diocesaria and ordinaries.

Item, in addition to the given instruction, the skillful shall also work with Kais. Maj. with great diligence that the complaint of a venerable cathedral chapter at Hildesheim by Kais. Maj. will be graciously heeded, and they will be relieved of the burden imposed by Kais. Maj.'s fatigue be shown and communicated, namely that Kais. Maj. has appointed and deputized two commissioners or interrogators to hear the matters between the bishop and the monastery of Hildesheim on the one hand and his opponents on the other hand, and also to help them to the right with the suspension of the eight and eight, issued against the bishop and the monastery of Hildesheim, all according to the content of the information, by a venerable cathedral chapter of Hildesheim.

Item: For the sake of the prebend recently incorporated by papal sanctity into the University of Ingolstadt in the cathedral chapter of Augsburg; because the rebellious heretical teachings and sects, which in many cases come from the universities, have been planted and practiced there.

1. "exuberant" put by us instead of: "more effusive".

If the incorporation is to be revoked, the authorities shall report to the Emperor. Maj. and request most humbly that His Maj. through their Oratores make and act upon an appeal to Papal Holiness to revoke and approve such incorporation, and not to further burden the Emperor's Cathedral Chapter 2) of Augsburg with it, and also to further act upon the information of a venerable Cathedral Chapter of Augsburg.

Item, it is decided by common collection that to this sending and other emergency needs a common stop of the archbishopric Mainz and provinces is to be put.

As both the monasteries of Bamberg and Basel, although they are partly exempt and do not belong to the Province of Mainz, have previously been dependent on the Province for common ecclesiastical complaints and have contributed, it is considered good that both of the above-mentioned cathedral monasteries be described and requested by message to hear from them what they want to do in this regard.

It is also considered necessary that the Instruction to Kais. Maj. in Latin and that the two, one in Latin and one in German, be sealed with the insignia of three bishops.

Item, common assembly have also decided and decreed unanimously in view of the fact that some cathedral churches of this province of Mainz are far away from Mainz, that every skilful person shall bring this action and advice to his cathedral chapter, the answer and what they will obtain from their bishops and princes, together with the money which they would be obliged to give, between here and the new year's day to a venerable cathedral chapter at Mainz without delay or hindrance, namely Mainz three hundred florins, Würzburg one and a half hundred florins, Constance one and a half hundred florins, Eystett one hundred florins, Worms one hundred florins, Halberstadt one hundred florins, Verden one hundred florins, Augsburg one hundred florins, Hildesheim one hundred florins, Chur 4) fifty florins, Summarum 1500 and 7 florins.

2. It will be read either: "the emperor's" or: "the imperial cathedral chapter".
3. In the original: "butt nut".
4. In the manuscript: "Caur.

354 Erl. 65,38-40. cap. 12. of the covenants of the papists. W. XVI, 430. 355

Well, that is a wise piece of advice. If the bishop of Strasbourg had been there, who would have thought that the devil could make such wise people? But methinks one thing has been forgotten, which is noticeable, and if I had been in the council, it would also have had to be included; but it does no harm if I still report it afterwards, and it is just that, because the spiritual state is so utterly despised everywhere because of its shameful life and seductive doctrine, that even the children in the street make a carnival play out of it, and everyone now understands that they are a useless people, who only feed their belly and serve no one, and that they are an unmistakable burden and burden to country and people, so that the saying Psalm 105 Ps. 107, 40. goes mightily over them: "God pours contempt on princes," would have been considered good, or still almost good, but that two embassies were erected, one to Kais. Maj. complaining how the common piety is so miserably despised in all hearts and is taken for nothing but idols, so that even the princes and lords who are on their side do not think anything of him, if they do not have a good greave on their cabbage to make it fat, for God's sake they let them have everything that the soldiers use to pray. Therefore, Kais. Maj. graciously helped that all the world would not have to think less of them than of St. Peter 2) and St. Paul, regardless of the fact that they are public desperate boys and murderers, and the apostles were holy people.

The other one would have to be sent to God in heaven and let him say that he wanted to revoke his word in the above-mentioned psalm, and not pour contempt but honor upon them. To such a message would be good St. Christoffel and the great Carolus, especially if St. Christoffel came with a great, great sack full of masses and rosaries, and Carolus with his great sword, perhaps God would be afraid of such giants and would turn back his word and not let it go so brutally over the poor clergy. These two messages would be more necessary and all costs and efforts would have to be spent on them.

1. Set by us instead of: "Kol...."
2. "Peter" is missing from the manuscript.

turn. For what good would it be, if piety had all the good in the world, if they were despised by everyone and kept like dung on the gaff? One should rather be a bully than a great rich priest, who would have to be everyone's idol and proverb.

This would have been my advice, but they would have thought that I was mocking them and would have burned me as a Lutheran and thrown me into hell, because it is not good to joke with such clever gentlemen. But what shall I do? I would not look at the clergy all in one heap with all their angry patrons, that I should write a word for their sake, for I despise them ever so highly, as highly as they are hostile to me. But because I see that Satan, through them, as through his larvae, so shamefully lies, blasphemes and is angry, and also likes to cause great misery, I will again mock him and expose him with his lies behind and in front, so that everyone may beware, and see what kind of boys my ungracious masters are in the skin.

First of all, it is not to be concealed from me, 3) that they call my teaching heretical and seditious. For Christ also would not keep silent, since the Jews give John 8 his teaching to the devil, but excuses it. So I also say here that my masters lie, and there is also no honest man who can accuse me of this, that I have preached heretically and seditiously. Nor can anyone teach me that I am justified in defying God, if it be emperor, king, pope, prince or bishop, it is a lie when they say it. This is known not only in German lands, but also in foreign kingdoms, that I was freely condemned at the Diet of Worms, even though I appeared there and offered myself for interrogation and justice, but there was priestly power and no justice. You have, dear lords, done a piece with me that is written in Adamant and will never be erased, nor will you be silent until you all become dust that the wind scatters. Imperial escort you left me not quite, and sat there like the larvae and

3. Erlanger: "concealed".
4. In our template: "still say".

356 Erl. 65, 40-42. sec. 1. Mainzer Rathschl. u. Packsches Bündn. No. 826, W. XVI, 430. 357

Idols around the youngest man, Emperor Charles, who did not understand such things, had to do what you liked, and condemned me without any right, as your consciences are my witnesses, unheard, unrecognized. So many idols did not have so much sense that they could have answered or let hear, (let alone 1) report or overcome a single poor beggar, whom they had in their hands. Pooh to the eternal shame of all priests and pontiffs!

It is well known that not all the estates of the empire agreed to my doctrine of condemnation, but the best heads, especially of the secular estates, did not sign; You larvae, however, butted heads with some lords, like a mob, and drove the emperor to such a sacrilegious judgment that the laudable Duke Friederich of Saxony, Elector, of blessed memory, said in one place that he had never seen a more childish thing in his life than in such dealings at Worms, and could now well realize how one acts in the churches, namely that the clergy ruled. For this reason, although he kept silent, he no longer thought much of the churches. There were also many other great lords who were sorry for such trade, and yet they could not oppose it, as I have heard myself, so that I may say with joy: I am not condemned at Worms by the Reich's verdict as a heretic; for it was not a common unanimous verdict. It was not a common, unanimous sentence passed and signed by all the estates, as was proper, because the estates did not agree on which of them was most important in the whole empire, but there was a council of princes and bishops, who needed the emperor for their courage. Therefore, the same commandment was not strong, because the consciences were caught when they knew that it was unjust and a pure priest's act, so also that it was almost alleviated and tempered by another commandment at Nuremberg, because the consciences could not stand it. This is also proven by fruit and experience; for soon after this false judgment of the clergy, my doctrine really began,

1. Erlanger: "silent".
2. Maybe: vain?

and came on, and was brighter than it had ever been, until even monasteries and masses were overthrown, and the heresy became such a despised thing, as before the eyes, that one may grasp how God has made my cause righteous, which is condemned by the devil and his idols. This is what I want to say about the lies that they call my doctrine heretical, because they cannot prove that it is condemned by the judgment of human authority (I will keep silent about the divine judgment) as by the unanimous judgment of the kingdom. But that some princes of the Romans and bishops of the Reds have condemned me, I wipe my shoes.

But the fact that they blaspheme my doctrine in a rebellious way is also their pure courageous will to adorn themselves and to receive discredit against me, because they do not know how to raise anything else, because they will never be able to prove it, so they know it differently themselves. And indeed, if it were only up to me, I would keep quiet about it, and rejoice in their wanton lies, and be satisfied with their own conscience, which knows otherwise. For the gospel must have the name in the world that it is called rebellious and blasphemed, although everyone knows that it is not so, so that they may flux and confidently sin in the Holy Spirit and be hardened, so that they may not repent and be completely corrupted. So Christ himself had to be accused of sedition and brought before Pilate, even though Pilate knew and found in the interrogation that it was not true; but it did not help, he had to die as a seditionist and be counted among the murderers, so that a seditious title was also written over him. They wanted to make it so certain and firm among the people that he was seditious. But what did it help the Jews? Elijah the prophet also had to be called rebellious, because he preached against King Ahab. St. Paul and his followers were also called rebellious, as Lucas writes in actis. Since our Head Jesus Christ with his prophets and apostles himself had to tolerate rebellion, we should not be afraid that we are also rebelliously reproached, but be glad that we suffer the same from our Satan that Christ suffered with his apostles, because not only ours, but also ours and our apostles are rebellious.

358 Erl. SS, 42-44. cap. 12. on the covenants of the papists. W. XVI, 430. 359

even the enemy's own conscience knows well that

we are innocent.

But for the sake of others and to harden the mad idols the more, I will answer for such blasphemy. For the more the vipers hear the truth, the more blind they become. And indeed, a few pieces should also calm a blinded and obdurate heart sufficiently, so that they must confess, see and grasp that here in Wittenberg and where I preach, there has been no rebellion, and still, by God's grace, it is as quiet as in no place in the world. Where I now teach, there should be the most turmoil and unrest, and it should begin there, since my teachings are most powerful on a daily basis, and I myself am present. But that does not help, such public truth and proof is too strong against their lies and makes them ashamed, therefore it must not apply, their lies should and must be right. Now now, what they will help such blasphemy, shall come to day in time, as it is written to the Jews. So three years ago I wrote the booklet on worldly authority, long before the uprising came, in which I established and confirmed worldly authority and obedience from Scripture in such a way that it alone is strong enough testimony for me against such blasphemy. For I respect that no teacher before me has ever written so powerfully about worldly authority that even my enemies must thank me for it. And if some of the authorities had not been strengthened by this when the riots were raging, they would have been despondent and would have continued to concede to the peasants. There are many more books and writings, also with names against the rebellion. Thus, the book to the German nobility is still available, in which I admonish the nobility, and that through prayer to God, for the reformation of the German country. With all this, the mouth of the blasphemers 1) is shut enough and I am amply excused.

And who stood stronger against the peasants with writings and preaching than I? I have been among them and passed through them with my life and limb. They never let me tell them that they had it from me. So also in Frankenhaufen and Mühl-

1. In the manuscript: "blasphemy".

Hausen, that the coiner did not have anything to do with me. Yes, he was more violent and bitter toward me than toward any other person. What the devil was doing through him was also most of all directed at my 2) head. But I put a block in front of him by God's grace, even before worldly authority came. And if it should be a boast, I still do not know who would have beaten the peasants first and more. Now those take the glory who have done the least; and those who have done the best must now have the reward that they have rebellious doctrine. But it is right. Go, go, you are on the right track, so one must run if one wants to break the neck.

So it is also publicly true that the coiner, although he began in Alstädt in our prince's land, God drove him away so that he had to leave, and came into Duke Jörgen's land to Mühlhausen and caused such misery in his principality. Where were there angry princes and lords who defended him? So it is true that the rebellion did not arise in our principality nor in Hesse, but came from Franconia over 4) the forest and from Mühlhausen and the line here on Duke Jörgen's soil, and thus also threw down and set fire to our prince's land as the border. Yes, that is why the rebellion has come to us, since the gospel has been rejected to the highest degree. I must tell the truth, and if 5) Count Albrecht of Mansfeld, who at that time was the first to put on the armor, had not done so, 6) it would have been Duke

2. In our template: "my".
3. This is the passage that Luther remembers in the above-mentioned letter to the Elector: "I had resolved not to remember Duke George any further, because his thought is in the closest printed copies of the "Rathschlag". Duke Georg had known how to obtain a copy of the "Rathschlag", and this prompted a lengthy correspondence between him and the Elector.
4. Manuscript: "ober".
5. It is highly probable that instead of "hätt", which the Erlanger offers here, "thät" (thet or thett) will be found in the original; this means: "if Count Albrecht were not there". We have refrained from a change, because the reading we assume is incomprehensible today not only to laymen, but also to highly learned people. Compare St. Louis edition, vol. V, 668, K 34, note and idiae, Col. 1191, 8 28. Of course, with the reading "thäte" the made addition would be omitted.
6. "nicht gethan" is missing in the original. (Erlang. Ausg.)

360 Erl. SS, 4^-48. sec. 1. Mainzer Rathschl. u. Packsches Bündn. No. 826. W. XVI, 430. 361

In eight days, Jörge had as little power up to Bohemia as none of the other lords who were overwhelmed; so horribly dwindling ran the tiresome fire. But then it gained a push and resistance, because the praiseworthy count intervened; now, in time, one should also give him his reward and thanks, as the wolf gave to the crane, and as the world is wont to reward all honest, pious people who do the best by it, according to the saying: He who helps the thief from the gallows, the thief gladly brought him up. He must also become rebellious and teach rebellious doctrine, regardless of the fact that he has done the first and best against rebellion and punishes its blasphemous mouth with undeniable work. 2)

But if we want to hear the truth, I would like to say who is the cause of this uproar and lamentation. The first is that God was angry with the 3) priests at Worms, since they also condemned me 4) outrageously, against natural law, and blasphemed and desecrated God's word, after which they chased away and persecuted the evangelical preachers. Because they did not want to suffer God's word and right preachers, God did as was just and right and sent rebellious preachers, who under the appearance of the gospel, like the false apostles, caused such misery, to bring punishment on the clergy and clergymen, even though many innocent people had to pay 5) because they were neighbors of the wicked and kept silent about such clergy outrages and did not support the truth. For the peasants' rebellion was only a beginning of punishment and God's wrath, and a warning that they should desist from their bluster and blasphemy and let God's word go; if not, He would seek them out with a sharp rod. I am not saying that they should believe me, but only that they should become more hardened 6) and not believe until they know. For God is just and cannot do wrong.

1. Manuscript: "ledige"; analogous is: wegern instead of: weigern.
2. So put by us instead of: "incredulous" and "punish".
3. In our template: "des".
4. Original: not.
5. Here we have deleted a superfluous "beside". 6) In our original: "vorstecken" instead of: verstocken.

And as he was able to bring punishment on the peasants in a flash, so he can still come behind them unawares, so that they will perish before they realize it, as it says in Job.

In addition to this, the evil that the life of the priests was evil, diabolical, tyrannical, was unmistakable to all the world, so that even the secular nobility of Worms acted before the emperor himself; there was no thought of improving or abating anything, but was constantly pressed, beaten, scraped, so that no one was safe from his wife, child, property, body, and the secular lords were not much more pious. Because they themselves would not desist from their shameful, abominable, tyrannical nature, and in addition would not allow others to hear the gospel and teach them to live well, but oppressed both body and soul of their subjects with all injustice, iniquity and violence, they pressed and forced the rebellion out by force, and went, as Solomon says Proverb. 31 30, 33: "He who blows the nose too hard forces blood out. For then the mob became unwilling, and could not endure the bullies' courage.

But that such pieces had been the cause of the riot, no one can deny, because the peasants listed them publicly in their note, so everyone knows that it is true how innumerable the tyranny of the priests and their followers has been. Now the kittens adorn themselves finely, would like to hide such pieces, do not intend to let go even today, now blame the Gospel for what they have caused by their intolerable nature. God must bear it and be wrong, so that their evil may remain right. Well, he will put it away in time and excuse himself in such a way that neither the priests nor the priest's servants will remain. This shall be my prophecy.

And look at their fine prudence, 7) they have led it out! They have forbidden my teaching because they were afraid of rebellion, and would like to remain firmly seated and keep the mob in check. That was the pretty advice

7. Thus set by us, instead of, "And yet they of their no prudence."

362 Erl. 53,449 f. Cap. 12. Of the covenants of the papists. W. XVI, 430-433. 363

blow. Have they not met with it? Yes, just as Solomon says, "What the wicked fears will come upon him," just as the Jews also met with it, because 1) they followed the wise counsel of Caiaphas; lest the Romans come and take away their land and people, they had to kill Christ. It is the same.

(So much for the handwriting.)

827 Luther's concerns about what the Elector of Saxony should do about the Catholic bishops. 1526 or later.

This concern is found in the Eisleben edition, vol. I, p. 276; in the Altenburger, vol. Ill, p. 520; in the Leipziger, vol. XIX, p. 556; in De Wette, vol. Ill, p. 315 and in the Erlanger, vol. 53, p. 449. The Eisleben edition places it above the Mainzer Rathschlag (1526), De Wette and the Erlanger above the Packsche Bündniß (1528). We find in the same neither for the one nor the other a clue.

(1) Whether it should not be good that my most gracious lord should take such an action against the bishops who are encroaching on his electoral grace's lands, and should petition them in writing and have them denounced, since they have done nothing in the evangelical cause up to now, and have failed to provide his electoral grace's lands and subjects with God's word. The court would then be forced to prevent riots, discord, and all kinds of trouble (arising from unequal doctrine), even to the best of their ability, as in the greatest need.

2 But that they might still see to their abundance that his electoral grace sought nothing but only that in his electoral grace lands the same gospel was held for the salvation of the poor souls. But that they might still see for abundance that his electoral grace sought nothing but that in his electoral grace's lands, for the salvation of the poor souls, the gospel and the same doctrine might be held, and lived peacefully, in harmony: then his electoral grace would still be inclined or desirous that they themselves, the bishops, might cultivate their office, 1 Timothy 1:1, and promote and help such gospel in his electoral grace's lands. 1, and in the lands of his princely grace promote and help to teach such gospel and to keep peace, as they owe before God and the world, because they want to be bishops and shepherds.

3. however, where they did not want that they would then have to mean that it could be his churfürst-

1. "there" put by us instead of: the.

The bishops, as a secular prince, suffer as little in his electoral lands discord and unequal teaching contrary to the Gospel, as little as they themselves can suffer in their dioceses 2c.., and urge them, the bishops, to see to it that C.F.G. himself is not found guilty before God of such neglect by the bishops of his electoral subjects.

4. such, I think, should not be useless for more glimpses before the world and for more consolation of the conscience: so that one could boast that all ways are tried to please the bishops, as much as God's word suffers 2c.

828 King Ferdinand of Hungary and Bohemia, Archduke of Austria 2c, Mandate against the Lutherans 2c. Ofen, 20 Aug. 1527.

This mandate first appeared individually in 1527, and was subsequently included in the Eisleben edition, vol. I, p. 394; in the Altenburg edition, vol. Ill, p. 757; and in the Leipzig edition, vol. XIX, p. 594.

1. we Ferdinandus, by the grace of God, of Hungary and Bohemia 2c. King, Infante in Hispania, Archduke in Austria, Duke in Burgundy, Styria, Carinthia, Craine, and Würtenberg^) 2c., Count of Tyrol 2c.: To the venerable, our dear devotees, noble, honorable, clergy, and our dear faithful, N., all and every one of our prelates, counts, barons, knights, land marshals, land governors, administrators, bailiffs, governors, mayors, judges, councilors, municipalities, and otherwise in general to all our and our principality and lands subjects, we offer our grace and all our goods.

2. We have no doubt that you all still know and remember how the most noble, most powerful prince and lord, Lord Carolus, elected Roman emperor, our dear brother and gracious lord (as is due to his imperial majesty as the Christian head and protector of our Christian faith), has been and will continue to be in the footsteps of his majesty's ancestors, the Roman Christian emperor. Majesty, as the Christian head and protector of our Christian faith, following and remaining in the footsteps of his Majesty's ancestors, Roman Christian Emperor), to all Christian believing souls dangerousness, there-.
3. In the old edition: "Wittenberg".

364 Sect. I. Mainzer Rathschl. u. Packsches Bündn. No. 828. W. xvi, 433-435. 365

that those who have not been led astray from the right path to salvation by some seductive heretical sects and doctrines, which began at that time and which some have attempted to spread, and who, under a pretense of good instruction, have been directed to eternal damnation by mixing poison, will be mercifully heeded, and such seductive doctrine will be prevented and stopped from taking root more deeply:

3. The 1) Origin and beginning, of which the first flowed most and highest, Martin Luther, out of imperial clemency before his imperial majesty, other princes, princes and estates of the holy empire, to Worms to the imperial diet, in the escort and most gracious good security (although his imperial majesty, over previous amicable and gracious admonition, by papal sanctity to the same Martin Luther, was not guilty of this) to the responsibility graciously; there, after recounting some of his "most false and seductive" articles in imperial majesty's name, 2) and subsequently by a prince and other honorable learned persons, graciously and brotherly instructed, to refrain from such his unrighteous behavior, to consider himself, and to revoke his outgoing unchristian books and writings, which would certainly follow him, from laudable examples of the holy fathers, for the preservation of his soul, honor and body,

4 All of this, however, was disregarded and unnoticed by him, and he let himself be heard about it with unseemly words. Therefore, the Imperial Majesty, together with all princes, rulers, and estates of the Holy Roman Empire, as mentioned above, have, with timely counsel and good forethought, considered separating Martin Luther from the community of Christian believers, rejecting him, confiscating him, and putting him under guard, because of his booklets and unchristian teachings; Also to forbid his and his followers' and successors' books, along with other unseemly paintings and letters, to be printed, sold, bought, read, and kept, in case of severe penalties,

5. How all this and more is shown and explained at length and with more expression in the same edicts of His Imperial Majesty. We hereby draw to this and wish to have the same edicts renewed again, which we are also commanded to keep by our subsidiary mandates; to this end, the following,
6. In the old edition: "Dem".
7. Added by us.

Together with other princes and several embassies at Regensburg, to comply with the same edicts and to live in all other of our lands, and therefore to issue orders, comparing and resolving the contents of our mandates and the union incorporated therein; as has been done by us, and such mandates have been published several times.

(6) According to the same, we have provided ourselves completely to all and every one of you, as our obedient and obligated subjects, and have placed yourselves in no doubt that you will thus, as is well befitting and granted to you, show yourselves obediently and in accordance with such Imperial Majesty's mandates. Maj. also in accordance with our mandates. We are told, and it is almost a fact, that in some and many places the seductive, foreign doctrines that have been touched before have not only not been stopped, but have grown in constant increase and uptake.

7. And especially new, frightening, outrageous doctrines, which are not to be revealed nor reported to us because of the impudent blasphemy, and which we have heard with quite a heavy mind, are arising, among which the regeneration of baptism and abuse of the reverend sacrament of the tender Corpus Christi:And, what is even worse, by some who follow Carolostadio, Zwinglio, and Oecolampadio, and their followers, they even reject, deny, and speak of it in a vicious and contemptuous manner, that neither the holy body of Christ nor his blood is in the sacrament of the altar under the form of bread and wine.
8. But since it is now evident and in the light of day that baptism from the time of the apostles in the fellowship of the holy Christian church, as still practiced by all Christendom, is not contrary to but in harmony with the Gospel, and since two hundred years ago rebaptism was condemned not only by the holy fathers, who proved their faith with their honorable good Christian lives and bloodshed, but also by the imperial authorities (as their Scriptures indicate) as heretical, the Church of God is not to be condemned, who have proved their faith with their honorable, good, Christian life and bloodshed, but also by the imperial laws (as their scripture indicates) for heretical condemnation, but on the other hand of the children's baptism, as coming to us from distant parents and forefathers, for Christian allowed and approved. Thus also the holy sacrament of the altar, worthy of Christ, true God and man, our Redeemer, at His last supper, instituted for us to partake of in remembrance of His suffering and for the forgiveness of our sins, is finally given, and His body and blood are confessed. This also the four Gospels, together with St. Paul, express in many places clearly and undoubtedly, and our parents, when Christianity stood long.

366 Cap. 12: Of the covenants of the papists. E. xvi, 435-438. 367

with all devotion, have used, believed, given and received. Also, out of contempt for it, many long and short years ago, considerable signs have followed and happened.

9. Where you as believers in Christ despise, scorn, abuse or do not keep such things, you must consider that such things, together with the highest blasphemy, would certainly be enough to endanger your souls, honor and body, even in all your lives, that you (as unfortunately appears in many places) would fall into much more and severe error, deception and blasphemy against our holy faith, and, as to be feared, would finally live without all knowledge of God, our Savior, like the cattle on earth, and would complete your time. Because, as mentioned above, such articles were considered heretical and condemned many hundreds of years ago, and were prevented and forbidden not only by ecclesiastical, but also by imperial laws, at grave and highest penalties of honor, body, life and property.

(10) Namely, that you may receive remembrance and knowledge of them in part, as is reported. Whoever freely and persistently holds and believes against the twelve articles of our holy Christian faith, 1) also against the seven sacraments of the common, holy Christian church, is thereby duly recognized as a heretic. That he may be punished in body and life according to the occasion and magnitude of his sacrilege, hardening, blasphemy and heresy; item, who in the above 2) opinion is found to be a heretic, as is due, and is recognized that his goods are forfeited and confiscated according to the order and difference of rights; item, that every heretic, as recognized above, is put to death; item, that he loses all freedoms given to Christians; item, that he is dishonorable and therefore not fit for any honest office, nor may he be used; item, that no one is obligated to hold or execute bonds or other bonds; item, that he does not have the power to buy, sell, or engage in any trade or commerce; item, that he does not have to testify, 3) or make business and last will and testament, nor to make other 4) testaments and last will and testament, which may be of use to him.

1. That is, the apostolic creed. Compare Table Talks, Cap. 54, 8 13. St. Louis Edition, Vol. XXII, 1358.
2. In the old edition: "transcribed".
3. According to 8 16 this is to be understood as "bearing witness".
4. In the old edition: "other".

The same is true of the right of a Christian father to disinherit his son, who is a heretic, of all paternal property, and of a son to disinherit his father in the same case.

(11) Since such penalties and punishments have been imposed on the chief heretics alone, and other new and unchristian articles are being written and used against our holy faith and holy Christian order, and since the authorities do not doubt, misunderstand, or question the punishments imposed in such cases, we have graciously considered attaching and determining the punishments due to some of the transgressions. We earnestly admonish and wish to punish with fire, without any mercy, those who, with impious speeches, sermons, and writings, question or despise the divinity or humanity of Christ, or the birth, passion, resurrection, ascension, and other such articles of the same. Those who despise, disgrace or revile the eternal, pure, chosen Queen Virgin Mary, so that they say, hold, write or preach that she was a woman, as another woman is now on earth, that she was a mortal sinner, that she did not remain an eternal virgin after birth, that she did not give birth to God, that she did not come to heaven, shall be punished for these and such heresies and errors in body, life or property, according to the occasion and the magnitude of the offense.

(12) Those who despise, reject, and speak shamefully of the Mother of God, Mary, apostles, evangelists, martyrs, and other dear saints of God, as well as their merit, intercession, and proven miraculous signs, shall be punished with imprisonment, banishment from the country, and other punishments, according to the occasion of the crime. If anyone changes the form or order of baptism, mass, or holy chrismation, other than that which has been practiced in the Christian church from time immemorial, he shall be punished by imprisonment, banishment from the country, or other punishment, according to the form of the change. Item, who, according to heretical opinion, commit the Lord's supper (as they call it) in such a way that they give and take bread and wine to each other, they shall be punished as heretics in body, life and goods, also the houses, in which such is committed, shall be confiscated, or, according to our pleasure, torn down for eternal remembrance.

13. The places where the baptismal fonts, sacramental houses and altars have been demolished shall be restored to their original state, with the loss of all freedom.

368 Section 1: Mainzer Rathschl. u. Packsches Bündn. No. 828. W. xvi, 438-441. 369

The time limit shall be set up. All those who have not been ordained priests according to the order of the Christian Church, and who nevertheless consider themselves to have the power to consecrate the reverend Sacrament, as has unfortunately happened in many places in a wanton and premeditated manner: if they overcome this, they shall be punished with fire, sword, or water, according to the judgment of the judges. Anyone who despises priestly confession and does not do so at least once a year according to the order of the church, or who goes to the sacrament without priestly confession, shall be punished with imprisonment, banishment from the place of his residence, or other penalties on the property. Any monk or priest who has thrown away his habit or priestly habit, or who has let it become overgrown, or who has taken wives, and who is not found to be a priest, shall be imprisoned for one month with water and bread, after which the priests shall be deprived of their benefices (whether or not they have them); the monks who have entered the country where they have fallen out of their orders shall be sent back to their authorities for further punishment according to their orders and rules. But those who had fallen out of the country, in addition the priests mentioned above, according to the recent Regensburg order, would be expelled from the country forever. The same shall be done with their wives. Unless they fall into other heresies, they shall receive the punishment like other heretics, according to the occasion of their crime.

Item 14: Any husband who has taken or will take more than one wife, and any wife who has taken more than one husband, shall be punished according to the custom and usage of the land. Nor shall anyone who, contrary to the order of the Christian church, dwells with one another in forbidden degrees of friendship, kinship, or affinity, be punished, but shall be expelled from the country. If anyone destroys, burns, or otherwise changes the image of our Lord Jesus Christ on the altar, or the like of our Lady and other saints, he shall be punished according to his misdeed in body or goods. Those who during the forty days of the holy fast, on Fridays or Saturdays, or other forbidden fast days, eat meat unlawfully to the annoyance of their neighbors, shall be punished in prison with water and bread for as many days as they have done so.

(15) He who preaches and holds that no Christian should or must go and fight against the Turks or other unbelievers shall be punished by law.

and otherwise be punished. Anyone who holds and defends that nothing good should happen to the poor souls, nor bring them merit or benefit, should be chased out of the country and driven away. And when in various times great outrages and terrible bloodshed arose from the fact that Christian liberty was spread among the common people with false doctrine, as if all things were common and no authority should be, which doctrine is then in many places again imagined in the corners of the poor unintelligent: therefore we set and will whoever holds or teaches such, and is convicted of it, that he shall be judged with the sword, as such the imperial rights otherwise express and are able to do.

16 We also want to remind you of the penalties and punishments imposed by secular law on those who contain, house, defend, protect and protect such heretics. Namely and first of all, that they are under ban, where they despise amicable admonition, do not accept it, and after such admonition remain for more than a year, ipso facto, and are in footsteps, infamous and deprived of all honors, are not admitted to honest public offices, nor to council, are not admitted to any testimony, may not make any transaction nor last will, which is decided for them, nor be capable of any other inheritance. No one is obliged to give them an answer in court about whatever matter, but only the right is open against them, that such a person is neither an advocate nor an orator, and does no assistance before the court; item, not to be a notary public, and the same instruments shall not apply.

17. According to such recognized and still much higher penalties and punishments, which are contained in written, 1) especially in ecclesiastical laws, and which we have now and then refrained from reporting, and only the imperial ones to comply with, we might well have proceeded against those who knowingly violated this and made themselves liable to punishment, and also as a praiseworthy Christian prince and king not only ought to do, but also ought not to change, 2) we have nevertheless not given the poor unintelligent and simple, ignorant Christian people, who alone are seduced by some evil, un-Christian persons, and are thus falsely and fraudulently instructed under the appearance of the Gospel, the right to be punished by the Emperor.

1. In the old edition: "Penalties, nor those written in" 2c.
2. So put by us instead of: "not only not well befitting, but also not due to others" 2c.

370Cap . 12. of the covenants of the papists. W. xvi, m-E. 371

We have graciously taken pity and compassion on them, the gracious confidence that our open prohibition reminds them to stand by and avoid such erroneous, seductive articles.

18. Therefore, out of innate weariness and mercy, we graciously consider to once again send out the most gracious warning to all of you, that such seductive teachings and heretical sects, which mostly happen in the corners and secret schools and assemblies of some wicked, wanton, reckless persons, do not satisfy us; and who are not satisfied with the great, miserable bloodshed that results from it every year, but still new mutinies and practices, for the awakening of all disobedience and sedition, from which nothing good ever comes, but all evil, as fire, murder, robbery, and extortion, The authorities are not obliged to tolerate it, nor to let it go on without punishment, but to have the necessary understanding, and are obligated to do so.

(19) Accordingly, we wish to remind all of you, and each of you in particular, of the above-mentioned Imperial Majesty, our dear brothers and most gracious Lord, Edict. Majesty, our dear brothers and most gracious Lord, Edict, also reminded you of our mandate, and thereupon graciously admonished you to live, comply with and execute the same in all its contents and understandings, and especially the rebaptism (after the holy baptism has been unitedly instituted by God Almighty, and thus, as it stands before, has been kept for many hundred years from the time of the holy apostles), also of blasphemy, contempt and abuse of the reverend Sacrament of the Altar, other than that accepted and used by the holy Christian Church; In addition, the contemptible speeches, which are made because of it, and other heretical articles, which result from it, and are spread at this time, and some of which have been reported above, have to be prevented, but have not left unindicated in the most gracious opinion, for admonition and warning.

20 For whoever among you, of high or low rank, does not obey our gracious warning, but surrenders to the seductive sects and doctrines mentioned above, or awakens other unheard-of, damned ones anew, or keeps, defends, and protects the awakened ones, thus showing himself repugnant to our holy faith, as that of Christian church fellowship has been in use up to now, also to these mandates of ours, and would not turn away or turn back from it, against him or her we will by ourselves and ours according to our wills, give up the faith of ours.

The court shall hold the court in accordance with the written, especially imperial and secular rights, also the imperial edict and our declared predecessors,

21. but against the disobedient, our subjects, who witness and permit such, to proceed with punishment according to the following measure. Thus, if such a person is one of our officers, councillors, servants, custodians or bailiffs, and such a person is transferred, he shall be deprived of his service, office, custodianship, or any other provision he may have from us from that time on. If it were another of our countrymen or subjects who had to administer the court or the authorities, we would reserve our punishment against him, and at any time determine and require him to commit the same crime and infraction in our chamber. If they were mayors or judges in cities or markets, deprive them of their offices and henceforth not allow them to come and be suitable for this purpose. If, however, the cities or town councils in which the mayors and judges are present, and do not admonish and hold them to the execution of our mandates, deprive these cities of all their privileges and revoke them, and otherwise commonly harbor and detain heresies against all authorities subject to us (if they do not repent of them in due time after this gracious admonition), we reserve the right to punish them.
22. In order that such errors and heresies may be prevented from causing the most irritation and cause, and that men may be all the more careful to guard against them and to take precautions against them, we herewith earnestly desire and command that no one in the hereditary and other lands of ours shall print, write, sell, buy, read, or keep books, writings, paintings, or other unseemly interpretations of Lutheran, Zwinglian, Oecolampadian, or any other of their followers and successors; and who, no one excluded, have in their power the same books, writings, paintings, or the like meanings, as they may be called, that they deliver and hand over all of them from the date of these mandates to the authorities and court to which he is dedicated, seated and belonging, within two months of the next coming. But whoever does not do so, and we are reminded of this, we will also proceed and act against him with due punishment.
23. and for the sake of a good and thorough investigation and experience of such interested traders, we have granted, as we do herewith: Whoever has

[372]{.underline} Section 1: Mainzer Rathschl. u. Packsches Bündn. No. 828 f. W. xvi, 443-445. 373

1. Whoever uses the above-mentioned or other Lutheran, heretical and seductive articles, and does not want to be reprimanded, so that he would fall under our punishment and would be recognized for this reason, notifies the authorities that we want to follow and give the third part of such punishments, which or as much as has happened to the property, to the person who reported it. We hereby give notice to all our governors, governments, land marshals, governors, administrators, caretakers, bailiffs, mayors, judges, and all others who have jurisdiction, court and authority, and sincerely wish that all and any of them who, in one or more of the reported unchristian, heretical articles, have acted contrary to the outgoing imperial edict and this our mandate, be punished. Edict and this our mandate, as mentioned above, and be referred to them as is due, and brought to them, that you then act and proceed against them from that time on, and without any further notice, according to the penalties and punishments explained above.

24. And in good knowledge, investigate everywhere in your courts and territories with all diligence, make inquiries about them, order the same also through others, where someone would enter such as is indicated, have him or her taken into custody from the beginning, order the same to be done with others, keep them well, and act with them according to our opinion as described above, and in other ways live and comply with these mandates of ours, only if some grave article, but not reported, should occur to you, then report it to us or to our governors and government of our lands, where such a thing has happened, so that we, or they for our sake, may further order and command the punishment of it.

25 We also want you to be ten years, the next after this opening of our mandate, with all parish lords in our lands and decree that they read out the yearly twelve, namely at the high time feasts, Easter and Christmas, each of his parish crowd on the pulpit, and proclaim it publicly. To this all of you and everyone in particular do our part. Given in our city of Ofen on the twentieth day of August in the fifteen hundred and seven and twentieth year of our reign.

Ad Mandatum Domini Regis proprium.

1. "Who someone" put by us instead of: "Would someone".

829 The formula of the alleged alliance communicated by Otto von Pack to Landgrave Philip of Hesse, dated Breslau, May 15, 1527.

In Spalatin's Annals, p. 102. Also in Hortleder, "von den Ursachen des deutschen Krieges," vol. I, Ub. II, eap. I, p. 579. On Pack's Handel, see St. Louis edition, vol. XIX, Einleituug, p. 17 ff. There, in the note, "IndUats is to be read twice" instead of Invocavit. The date given is correct, by the way.

By the Grace of God, we Ferdinand, King of Bohemia, Roman Imperial Majesty in the Holy Empire Governor, Archduke of Austria, Duke of Burgundy and Würtemberg, Count of Tyrol 2c.

And we Albrecht, of the Holy Roman Church of the title Sancti Petri ad Vincula Priest-Cardinal, Archbishop of Mainz and Magdeburg, Archchancellor of the Holy Roman Empire, in Germania Churfürst and Primas, Administrator of the Abbey of Halberstadt.

And we Joachim, Arch Chamberlain and Prince of the Holy Roman Empire, both Margraves of Brandenburg, Szczecin, Pomerania, Dukes of the Cassubians and Wends, Burgraves of Nuremberg and Princes of Rügen.

And we Matthew, of the Holy Roman Church Tituli Sancti Angeli Priest-Cardinal, Archbishop of Salzburg, Papal Holiness and of the See of Rome Legatus natus, etc., are the only ones who have been given this title.

We Wigand, Bishop of Bamberg, and we Conrad, Bishop of Würzburg, and Duke of Franconia.

And by the same graces we George, Duke of Saxony, and Landgrave in Thuringia and Margrave of Meissen.

We, Wilhelm and Ludwig, brothers, Dukes of Upper and Lower Bavaria, Palatine Counts of the Rhine, hereby publicly confess and declare on our behalf by virtue of this letter:

1. Since, in these weak, disgusting runs, which the Almighty God imposes on the human race on account of sin and iniquity, much blasphemy and dishonor, as well as annoyance of neighbor, has arisen, so that God not only in His sacraments, which He instituted on earth for the correction and strengthening of our weak consciences, but also in his own omnipotence and divinity, to the extent that churches and cloisters have been spoliated and destroyed, persons given to God have been expelled from his service, cast out to dishonest authorities, their rent and interest have been violently taken, and they have been deprived of them, and, most dreadful of all, the office of the holy mass has been taken away.

374 Cap. 12: On the covenants of the papists. W. xvi, 445-448. 375

is not only repudiated, but also considered idolatrous and sinful: We, as Christian king, electors, archbishops, bishops, and princes, want to be considered as sinful because of the vows and pledges we have made to God our Creator, to whom we, as the creature to its Creator, are to submit ourselves by all means, and to place ourselves under His holy feet; Likewise, on account of the oath and duty which we have taken, in part, to Papal Holiness and all Roman Imperial Majesty, our most gracious Lord, to which we, as our authorities, should and must render submissive obedience, nothing else is due, except to counter such blasphemy as described above, as much as we, as men, are able to do by means of divine assistance, to avert it, and to amend it; Likewise, the good, blessed church ordinances and ceremonies, which the holy church, being a bride of Christ, invented and ordered for our betterment and blessedness, and which have now for a time been cast out and suppressed, are to be renewed again and restored to their former status, so that the will of God (who undoubtedly wants to preserve his bride) may be lived, and the mandate of the Emperor's Majesty, our most gracious Lord, may be protected and administered. In order that we may or may be able to do this the more effectively and the more nobly (but not otherwise than by the help of God), we the above-named, King, Electors, Archbishops, Bishops and Princes, have agreed, united, sworn and promised to give birth in the manner and measure that follows.

For the first, it is considered that after the death of the Highborn Prince, Lord Louis, formerly King of Hungary and Bohemia, our friendly dear brother-in-law, lord, friend and gracious lord, the Kingdom of Hungary belongs to no one cheaper than to us, Ferdinand, King of Bohemia, Archduke of Austria 2c., on account of our friendly dear husband, by God, nature, and all rights, is considered good, and it is also agreed and promised, that the next-described Electors, Archbishops, Bishops and Princes shall and will do us a goodly assistance, with men or money, contents of the articles, which have therefore been made, granted, pledged, sealed and accepted; so that we may conquer the above-mentioned kingdom all the better and more effectively, and force the alleged Count Johannsen of Rutzfchin, who maliciously betrayed our ancestor, King Ludwigen, and aroused the Turks against him and the Christian blood, out of it with power, and calmly sit down in it, and when we have such

If, after the will of God has come to an end, our power and reception is thus increased by the Kingdom of Hungary, we shall then be well advised to seek out the heretics and blasphemers in their abstinence among the princes, lords and communes where they are housed, etched and harbored.

3. and then, upon the serious order which the Imperial Majesty, our most gracious brother and gracious lord, will send us from Hispania, we will command the Elector of Saxony to hand over to us Martin Luther, the arch-heretic, together with all heretical preachers, priests, runaway monks, nuns, and other clergy who have changed their habit, religion, and spiritual nature. In addition, he is to reestablish the office of the holy mass, all ceremonies, vigils and masses of the soul, as they may be called and have been brought from time immemorial, as well as churches, monasteries and cloisters. And if he should be in want thereof, and would not render obedience to Imperial Majesty in this, then we Ferdinand, King of Bohemia, Archduke of Austria 2c, we Albrecht, Cardinal, Archbishop, Elector 2c, the said Electors of Saxony with our highest and strongest power, according to the following articles, in his Saxon, Meissen and Thuringian lands; and we Wigand, and Conrad, Bishops, the said Electors in his Frankish lands, also with the strongest and highest power, to seize his castles, cities, towns, to drive him out of them, and never again to let him or his children come into them, now and forever. And when we have finished this, after those of Magdeburg have become renegades and disloyal to the Holy Roman Church, to the Imperial Majesty and to the Magdeburg Monastery, we also want to overtake them, to bring them to obedience to the Church and to submission.

4. And so that we, George, Duke of Saxony 2c., do not note to act against the heredity (therein papal holiness and imperial majesty with clear words excepted), or against the Elector of Saxony, although we are caused to do so by the said Elector, of which we would also have good reason and right. However, since the lands of Moravia, Silesia and Lusatia confer the Six Cities, 1) together with many princes and others, therein, which without any means are attached to the Crown of Bohemia, on the part of the
5. The six cities in Upper Lusatia are Bautzen, Zittau, Camenz, Löbau, Görlitz and Lauban. They were so named because in 1346 they had made a covenant against the robber barons of that area.

376 Sect. I. Mainzer Rathschl. u. Packsches Bündn. No. 829. W. xvi, 448-451. 377

If the people of Bohemia have fallen away from the obedience of the Christian Church, sunk into the Martinic arch heresy, thereby depriving the clergy of all their rent and interest, and also depriving them of the holy masses, monasteries, and ceremonies, then we want to overtake them with our supreme power and, as much as possible, bring them to the obedience of the Christian Church, and to the submission of the Royal Serenity of Bohemia 1).

5 And what we Ferdinand, King of Bohemia, Archduke of Austria 2c., we Albrecht, Cardinal, Archbishop 2c., and we Joachim, both Margraves of Brandenburg and Electors 2c.., in the lands of Saxony, Meissen and Thuringia, we want to gain towns, castles, villages and villages, uses and income, which are in the jurisdiction of the Elector of Saxony, all of which we want to hand over to our friendly dear prince, uncle, brother-in-law and sister-in-law, Duke Georgen of Saxony, together with all regalia, dignities and dignities, 2) which Joachim, Margrave of Brandenburg, Elector, has entrusted to us in our principalities and which are in fief from the Crown of Bohemia, and which shall remain to us and our heirs, for our cost and presentation. However, the city of Magdeburg, after having belonged to the Magdeburg Monastery without any means, shall be returned to the same with all courts, rights, usufructuaries, and righteousnesses, reserving only to the Imperial Majesty and the Holy Roman Empire its righteousness in fief, tax, and consequence. What we George, Duke of Saxony, conquer and gain in the principalities, castles, towns, villages, annuities, interests and usufruct in Moravia, Silesia and in Lusatia, in the jurisdiction of the Crown of Hungary or Bohemia, we want to hand over and deliver to our kind and gracious Lord, Royal Serene Majesty of Bohemia, everything and anything, nothing excluded.

What we Wigand and Conrad, bishops of Bamberg and Würzburg 2c., will gain in the land of Franconia in castles, towns and villages and all benefits, the Elector of Saxony responsible, that we shall keep. However, if our friend, Duke George of Saxony, wants to impose and pay the costs against us or ours, and on the other hand wants to take the won castles and towns in Franconia, this shall be reserved for his love, and we shall be indebted,

1. Here we have deleted "to".
2. Storkow and Beeskow, two dominions located respectively 7 and 10 miles southeast of Berlin.

his Liebd to the case and to concede.

If, according to the will of God, the above-mentioned Elector of Saxony is punished for his disobedience, then the Landgrave of Hesse, having allowed himself to be seduced by manifold faithful admonitions, and having presumed the same heresy, and having offended papal holiness, first of all imperial majesty, with many abusive words, shall also be requested and admonished in the same way to desist from his error. If, however, he persists in his presumption and again does not want to compare himself with the obedience of the Christian church, he shall be punished to the same extent as has been indicated above by the Elector. However, his spouse, our friendly dear wife, mother, daughter and friend, to her beloved personal property and legacy without harm, and with the appendix, as often as he, the Landgrave, will turn from his error and again submit to the obedience of the Christian church, that then, in view of his youth, and that he is inflamed by others, his land and people should be delivered to him again, without payment, so that our undertaking should not be considered as if we had begun it more for the sake of temporal goods or honor than for the salvation of souls.

If, however, the said Landgrave persists in his intention and does not wish to return, and if he were to depart in death for his disobedience, then his principality, land and people, shall be due to Duke George of Saxony and shall be handed over; however, his love shall reimburse the two bishops, Bamberg and Würzburg, for the costs they have incurred for this reason.

(9) And the appointed King, the Electors, the Archbishops, the Bishops and the Princes shall all attack at the same time on one day, as it shall be notified to each of them three months beforehand by us Ferdinand King of Bohemia, and one shall not withdraw without the knowledge and consent of the other.

(10) And shall spare with such a train only men, outside of the appointed princes and rulers and their assistants, so that nothing but what is honest and Christian alone may be felt in us.

(11) Furthermore, it is considered good and advisable that the other princes, counts and lords, who have not been brought into this treaty, be requested by negotiation, and as much as possible persuaded and collected, that they give us help and tax for this honest Christian undertaking, or else stand still at the least and give the Elector of Saxony or

[378]{.underline} Cap. 12 Of the covenants of the papists. W. xvi, 451-453. 37A

Landgraves of Hesse neither help nor support; and the appointed bishops of Franconia shall be able to help the Margrave there, at the written request of both Electors of Mainz and Brandenburg, as well as Count Wilhelm of Henneberg, or they shall persuade him to stand still.

In the same way, Duke George of Saxony shall act with both Dukes of Brunswick and Duke Henry of Mecklenburg, but all in secret, unnoticed, so that this trade, before it matures, does not become loud. The Elector of Mainz shall also deliver his brave message to the Archbishop and Elector of Cologne, act with his love on the instruction given, and diligently persevere, in the confidence that, since this our beginning and undertaking has first of all begun in praise of God, and for the benefit of the spiritual state, his love, as the Christian Prelate and Elector, will show itself willingly. For this reason, his love should also make an effort with the Dutch Counts, the Count of Nassau and others, and what his love obtains in response, it should show to us Ferdinand, King of Bohemia, Archduke of Austria, in the most beneficial way.

However, so that this action of ours will not be regarded by many, who are not aware of our mind and opinion, as seditious or contrary to the imperial peace. So that this action of ours may not be regarded by many who are not aware of our mind and opinion as rebellious or contrary to the imperial peace, we will soon in the beginning, when we are all about to go into the field, send out and publicly post a common notice throughout the Roman Empire, together with a copy of the imperial mandate, so that everyone may learn the reason for our beginning, and that we may obtain so much more favor and applause from the spiritual and Christian, pious, faithful hearts that God still maintains in the gathering of His holy Church, and victory and triumph from God, our Redeemer, against His enemies in His name.

14. We, the above-named King, Princes, Archbishops, Bishops and Princes, have taken a physical oath, as far as they are personally present, to keep the above-named points, here and in the Letter of Articles, steadily, firmly and unbrokenly; Those, however, who are not personally present, the same authorized and skilful embassy have sworn an oath into the souls of their masters, namely and thus, on their expressed order, which they have presented and delivered to us:

15 We Ferdinandus, King of Bohemia, Roman Imperial Governor, Archbishop of the Holy Roman Empire. Majesty in the Holy Empire Governor, Archbishop of Bohemia

Duke of Austria 2c. We Joachim, Margrave of Brandenburg, Elector 2c. We George, Duke of Saxony 2c., have sworn a bodily oath and have affixed our seal to this letter. And the rest of us, our most gracious and gracious lords of Mainz, Salzburg, Bamberg, Wuerzburg and Bavaria, sent and decreed councillors, have, upon our mandate and command, which we have from our most gracious and gracious lords, hereby delivered to the Royal Serenity of Bohemia, the Elector of Brandenburg and Duke George of Saxony, our most gracious and gracious lords, to the souls of our lords and rulers, that their electoral and princely graces shall and will keep all the above articles, together with that which is written in the letter of articles, steadfastly, firmly and unbreakably, sworn a physical oath, and have placed this letter in eight forms of one volume, and have delivered one to each part, signed with our own handwriting and hand sign.

Done to the glory of God at Breslau, Wednesday after Jubilate May 15, in the fifteenth, and thereafter in the seventh and twentieth year.

Article 830, granted, bequeathed, pledged and promised by the above-mentioned Royal Serenity of Bohemia, Electors, Archbishops, Bishops and Princes.

This document immediately follows the previous number at the locations indicated therein.

On the train against Hungary.

The Archbishop of Mainz, Elector 2c., wants to give ten thousand florins to Royal Serenity for the welfare of the train.

The Elector of Brandenburg, Margrave Joachim, wants to send two hundred horses for three months.

The Archbishop of Salzburg eight thousand florins.

The bishop of Würzburg and Bamberg want to give eight thousand florins each.

Duke George of Saxony one hundred horses, for six months.

The dukes of Bavaria want to give to their royal sovereignty one thousand servants, six months, or so much money, namely four guilders per man per month.

On the move against the Elector and Prince.

Royal Serenity of Bohemia wants to move in its own person, and have eight thousand men on foot and fifteen hundred on horseback.

[380]{.underline} Sect. I. Mainzer Rathschl. u. Packsches Bündn. No. 830 f. W. xvi, 453-455. 381

The two Electors of Mainz and Brandenburg want to have six thousand men on foot and one thousand horses; the Elector of Brandenburg wants to go in his own person.

The bishop of Wuerzburg wants to go in his own person, as a duke of Franconia, and have together with the bishop of Bamberg four hundred on foot and eight hundred on horseback.

The Archbishop of Salzburg and the Dukes of Bavaria want to send four thousand servants to the Bishop of Wuerzburg, or if they cannot have them, as many Swiss.

Duke George of Saxony wants to take so many people that he is strong enough for his enemies.

And every prince shall arm himself with artillery for the field and the storm, to the best of his ability, setting no measure therein.

It is considered good, also spoken, vowed and promised that the above-mentioned covenant princes shall draw other princes, counts and lords, namely the Margrave of Franconia, Count Wilhelm of Henneberg, the Abbot of Fulda, also other bishops to their course, or to sit quietly, especially the Dutch counts, who have a large covenant, and are opposed to the landgrave without that, on account of the von Nassau.

Item, that the imperial cities be spared all the same (outside Magdeburg) with writings, words and deeds, and in no way offend them or their inhabitants, until such time as the appointed two princes are punished, so that they do not cause the same to be applauded. But when the princes receive their punishment, the imperial cities may well be made obedient without some military action, with laying down of the streets, taking possession of the estates, and that imperial majesty decerns reprisals against them, and with other many ways, which are not yet necessary to discuss.

831: Letter from Landgrave Philip of Hesse to his father-in-law, Duke George of Saxony, sending him a copy of the alleged alliance. May 17, 1528.

Duke George had this letter sent out in quarto together with his reply to it in Dresden in 1528. Both letters are reprinted from this original edition in Hortleder, "Von den Ursachen des deutschen Krieges", vol. II, aax" 2, p. 583 f.

Highborn prince, kind, dear grandfather and father. I do not want to hide your beloved, as I am obliged to do: your beloved has good knowledge, how your beloved is to the thicker one.

times 1) and would have liked to know what my planned armor was; since I then have to give your beloved an answer, as your beloved will still have it with him without doubt.

2 But so that I may now actually tell your beloved what has caused me such armor and distinction, it is in this form:

I have come into certain experience to the extent that I have not only heard it from hearsay, but also want to believe on bad copies that Ferdinand, King 2c, and likewise several princes have joined together; which is the most unfortunate thing that God knows that I would like to have a limb taken from my body for this, that your beloved is also in such a covenant that I would never have hoped that your beloved would have allowed himself to be used for such a counsel against me. But I nevertheless find that your beloved still has a kinder heart towards me than towards others in such an alliance. Therefore I must reckon it to your beloved that your beloved is of the opinion that we others should be such evil heretics that your beloved would like to see them turned away. Now God knows that I am sorry that your beloved perhaps does not want to enlighten God to His knowledge; but your beloved can easily understand, because I must stand in danger and cheek by jowl, that I should deny God's word and adhere to the devil's service, or must let myself be chased away from the land and the people. If I now sit quietly and contribute 2) until those who have such noble intentions against me overtake me, then I have slept through the mornings. And therefore my final mind is that I do not want to look at either body or goods, and in the name of God I want to bring others who intend such things against me and others, with God's help, to refrain from such unchristian, unjust actions, with the assurance that I will no longer look at such things.

4 And so that your beloved may see that I actually know the matter, I am sending your beloved a copy of such a covenant. But since your beloved did me good in my childhood days, likewise I also helped your beloved against the rebellious peasants, likewise I have your beloved's daughter, and your beloved's son my biological sister: so I consider that I should be heartily sorry that your beloved and I should grow in ill-will towards each other. Also the Elector is so related to your beloved.

1. "zu dem dickermal" - often, frequently. With Walch: "to the Dickermal".
2. "beiten" - to wait. In the old edition: "beut". But "beuten" means: to exchange.

[382]{.underline} Cap. 12: On the covenants of the papists. W. xvi, 455-458. 383

is that I truly know that he would also like to be on friendly terms with your beloved, if it would always be so. So now is my friendly, official, and for God's sake request to your beloved, that he write to me by this messenger that your beloved renounce the alliance, as your beloved may well do with honor, and not act or act in unfriendship against the Elector and me, and also not help such others against us: I hereby decree to your beloved that the Elector, or I, your beloved, or yours, shall do no harm or injustice, not even a chicken, as they say, shall squawk, and if your beloved wishes to do so, if your beloved ascribes this to me, as has been said, place my life and property with them. What does it help your beloved, if your beloved drives us away, although it could still be lacking, if God wills it, because your beloved chases away their own flesh and blood and good friends. So your beloved can well mean that as little as your beloved deviates from their faith, so much less will we deviate from ours; for this your beloved will not give account for us, and we for them. And finally, I ask your beloved to give me a friendly and correct answer here, your beloved, and for the benefit of all of us, also of the country and the people, in the most beneficial way by this messenger. I want to deserve this; so be your beloved God Almighty. Date Homburg, Sunday Vocem Jucunditatis May 17 2c.

Philip, Landgrave of Hesse. > > To the Highborn Prince, Lord George, Duke of Saxony, Landgrave of > Thuringia and Margrave of Meissen, our dearest uncle and cousin, > > at his own hands.

832 Duke George's immediate answer to this, in which he denies the concluded alliance and asks to report the author of such falsehood. May 21, 1528.

The location of this letter is indicated at the previous number.

1. highborn prince, kind dear uncle and son: Today I received a letter from your love, in which your love announces, that the alliance against my cousin, the elector to

1. "someone it" (namely Leides) put by us instead of: "someone's".

Saxony, and thereafter against you, in which I was also involved; that your love was faithfully sorry, and would rather that you lost a member of your body, than to learn such from me, with request in the kindest and most official way for God's sake, that I give your love an answer, in which I renounce not to be in the alliance, against my cousin and not to do you 2c., I have read further contents, and add your love hereupon know: Although I am simple-minded and clumsy, your beloved shall nevertheless note me of pride, if something true were to happen from me in the matter, I would not deny it before your beloved, or before anyone else, since I would certainly have more fear of it than of you. But since this fictitious copy, which your beloved sent me, contains so much falsehood, it can never be produced or displayed with the original: I am not a little astonished that your beloved believes it and complains to me about it; rather, I pity your beloved, as my blood relative and son, that your beloved allows himself to be seduced by such unfounded, untruthful lies and to be moved into rebellion, from which your beloved, wife and child, country and people may suffer ruin and harm; I say and write that whoever has told your beloved such things, whoever has seen such an original, on which my hand sign or seal is, or whoever has read or heard the same original, that he is a desperate, dishonorable, perjured villain, therefore I will stand silent before everyone. I also want to ask your beloved kindly, and, as your beloved, for God's sake, your beloved want to approach your things with better care than has been done, and do not want to be rushed on the journey, since another is chasing ahead; and your beloved also want to inform me of the lying man, that I have to beware of him, and manly of him: For if it did not happen from your beloved, I would be caused to think that your beloved was inventing it himself, and would thus take cause to start your unkind will against me, poor old man.

I will also not refrain from writing to those who are supposed to be in copies of the covenants made in Breslau, send them to them, have no doubt, they will excuse themselves and me according to necessity; for I know well that there were not many of them, nor did they have their message. Because I do not know of any alliance, nor can it ever be brought to my attention that I have any knowledge of it; for that which is stated in such a copy of the other half is a public untruth, but what I do not know is not true.

[384 Section l. Mainzer Rathschl. u. Packsches Bündn. No. 832 f. W. xvi. 458-460. 385]{.underline}

I have even lied to you. Therefore, if your beloved has given away a member of your body, I promise you that your beloved will be sorry that it has been done in vain and for nothing. Nor may I step away from that which is not in itself, and renounce it. I will, if God wills, keep myself against your love and manhood in such a way that I know how to answer for it with honor to God, my authority, and all the world.

I have not wished to keep this as an answer to your beloved, whom I am inclined to serve. Given in haste at Dresden on the day of the Ascension of Christ ^21 May^, Anno Domini in the fifteen hundred and in the eight and twentieth.

I will also not fail to report this to my cousin, from which his beloved will have excused me. Date ut supra.

George, Duke of Saxony 2c. > > To the Highborn Prince, our dear son and Oheimen, Mr. Philippsen, > Landgrave of Hesse, Count of Katzenelnbogen, of Dietz, Ziegenhain and > Nidda 2c.,

at your own hands.

833: The Landgrave's manifest, before he received the answer from Duke George and before the Elector agreed to it, publicized for his excuse, because of the armor taken. May 22, 1528.

From the original edition cited in von der Hardt, ^uto^r. iMtk., Theil II, p. 147, reprinted in Hortleder, "Von den Ursachen des deutschen Krieges," Vol. I, lib. II, eax. 2, p. 577.

By the Grace of God, we Philips, Landgrave of Hesse, Count of Katzenelnbogen, of Dietz, of Ziegenhain and of Nidda. To all and everyone, high, middle and lower estates, so this our responsibility and tender occurs, we offer against each fee, our servitude, and all Christian friendly good will. And hereby add manly to know:

I. After our and also our lords' and friends' application and armament, not a little displeasure is spread by our detractors and repugnants, on the following articles, to the most annoying and quite detrimental way.

2. for the time being, as if we should be of the intention to encamp before Frankfurt, and subject to become Roman king.

1. "Application" here will mean: Recruiting people for military service.

Item 3: That we should have displeased and disobeyed the King of France. Maj., our most gracious lord, to displeasure and disobedience in the service of the King of France.

Item 4: That we should be willing and intend to stir up the common man and reinstate the Highborn Prince, Lord Ulrich, Duke of Würtenberg, our dear cousins.

5. to reject such fictitious, grave misfortune, our high necessity will require to do the thing of our cheap application and armor on day.

(6) And hereupon offer to know manfully, that because of such untruthful statement it happens to us quite unpleasantly, and we are lied to shamefully in the same. For we have never been of the will or mind, know ourselves to report that such or such a thing will not happen to us. And we are also of the clear conscience that we have always been loyal to His Imperial Majesty, our allies. Majesty, our most gracious Lord, to all due obedience. Likewise, we have also shown all fairness to the Confederation of Swabia, as an obedient prince related to the Confederation, as we intend, by God's bestowal, to observe all irrevocability and thus to keep it against God, Imperial Majesty, the Confederation of Swabia. Maj., the Confederation of Swabia, all impartial Imperial Estates and manly honorable minds.

7 And in order that we may be rid of such suspicions, it is in the form of the Highborn Prince, Lord Johansen, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave of Thuringia and Margrave of Meissen, our kindly dear uncle, brother-in-law, and father-in-law, and for the sake of our nobility:

8 Although the common estates of the Empire unanimously decided at the last Imperial Diet held at Speier that we should keep peace among ourselves by virtue of the Imperial Peace, no one should overreach the other. The Imperial Council at Speier has unanimously resolved that we will keep the peace among ourselves, in virtue of the Imperial Peace, and that none of us will overreach the other, and that it is the duty of any authority to act in matters concerning the Imperial Edict of Worms. Worms Edict, until a common Christian concilium, as they hoped to answer to God and the Imperial Majesty. Majesty.

9. That also for the prevention of outrage in the empire a stately embassy should be dispatched to the imperial majesty in Hispania to report to her majesty of the touched Speier action and farewell, which dispatch, by slight cause, was prevented, no doubt from the fact that some bishops, monks, a long time ago, now by advice, then by this and other manifold deliberation and assembly, were eager,

386Cap . 12 Of the Covenants of the Papists. W. xvi, 460-462. 387

Until finally God Almighty decrees a heavy fall upon them, that they have moved some great princes into alliance with their practices, against the living, gracious Word of God and His followers, that they have entered into alliance with them, sworn together, and have sworn by oath, as can be seen pathetically in the print. 1)

(10) Now that all things should and must be done and accomplished by God our Creator according to His divine will, all to His praise and glory, in that we always want to stand in humble supplication to His fear, we have undoubtedly also come by God's sending into the experience of such covenants, which are not only against God, nature, Christian love, but also against the holy Roman Empire's peace, against the covenant of Swabia, common order, against all Nuremberg, Augsburg and Speier agreements of the Empire. We have, to our knowledge, not given anyone cause to do so, and would do so unwillingly.

11. Because God Almighty has appointed us to govern our lands and people with Christian faith and the right truth of His divine word, in which alone we have our salvation, and not to be dissuaded from it unrecognized, but to protect ours in doing so, and to defend them as much as possible, and God gives assistance, and to defend them from pernicious harm; 2) and we are then in danger with ours, if our enemies see their advantage, that they must await our grandparents, the Elector of Saxony, and invade us with the strongest and greatest power, and thus the capture and expulsion of land and people, every day:
12. We therefore believe that every pious person who has sense and an impartial and honest mind, considering that in natural and established rights, and therefore in the imperial peace, necessity and resistance are not forbidden, will easily be able to judge and not disapprove, against such a swift alliance and undertakings to make our emergency and counter-defense in time, so that we may withstand the unchristian, unlawful violence, which we shall encounter in an unheard-of matter, and protect ours in equity and justice. And in this

1. From this it is clear that this manifesto is actually only the preface to the text of the covenant printed by the landgrave, No. 829.
2. The thread of connection will be this: Because God has set us before our lands as regents.

We do not seek anything else (that we are called to testify to God), but His, the Lord's, honor, praise and glory, so that His word may remain unpressed, and we and our subjects may remain peaceful.

13. According to all this, we want to have asked manly, of what rank and dignity each is, by God's and the truth's will, with great diligence, if it should be granted to us that we should, for other reasons than those mentioned, stand in armor and for a stubborn restraint of force, so that our people might be secured in peace and be protected from sorrow and suffering, to excuse us from doing so; For we have no desire nor will to arouse rebellion, and would much rather live with our people in peace and Christian unity, and await the outcome of our actions and proceedings in a public hearing, as befits our obedience. But if peace may not befall us in response to our request and entreaty, we will turn the matter over to God and our resistance, and in a cheerful suit we will command ourselves and our fellow warriors to His omnipotence in victory. We also want to ask manfully, that this our letter has been made in no other form, than out of this urgent high necessity, that such misfortune will be granted to us, to reject the same with it. Given under our secret expressed above, on Friday after Vocem Jucunditatis May 22 Anno 1528.

834. D. Martin Luther's, Melanchthon's, and Bugenhagen's concerns about Pack's alliance. Between May 6 and 12, 1528.

On March 9, 1528, a defensive alliance was concluded in Weimar between the Elector of Saxony and the Landgrave against the Catholic princes. Luther had expressed reservations about this on March 28, 1528 (Walch, St. Louiser Ausg, Vol. X, 548, with the too general heading: "von der Gegenwehr" and the wrong year 1539; in the Erlangen double, once Vol. 54, p. 1 with your date "May? 1528" and Vol. 55, p. 264 "without date 1539"; likewise with De Wette, Vol. Ill, p. 319 and Vol. V, p. 247. The correct date is given and motivated in the Erlangen correspondence, Vol. VI, p. 231). The Landgrave of Hesse had objected to this in a letter dated April II, 1528 (Kolde, Analecta, p. 100 and Erl. Briefw., vol. VI, p. 238). Now another objection arose, for the sake of which the Elector summoned the Wittenberg theologians to Torgau, where they stayed from mid-April to April 21. After that, the Elector and his theologians left for Weimar to conduct negotiations with the Landgrave. On May 5, the

[388]{.underline} Eri. 53,447-449. sec. 1. Mainzer Rathschl. u. Packsches Bündn. No. 834 f. W. XVI, 462-464. 389

The theologians had probably returned to Wittenberg on May 6, and this raised concerns for the Elector. Since in it the sending of envoys to the "murder princes" is demanded, and the Elector's request for the envoy to Würzburg is dated May 14, our concern must have been written before this date (Erl. Briefw., Vol. VI, 259). A copy of our letter is in the Weimar Archives, ReA. H, toi. 29. Printed in the Eisleben edition, vol. I, p. 270C; in the Altenburger, vol. Ill, p. 522; in the Leipziger, vol. XIX, p. 559 and by Walch; in all these editions erroneously attributed to the year 1526. In De Wette, vol. Ill, p. 314 and in the Erlanger, vol. 53, p. 447. Already Seckendorf, Üi8t. CMC, Cd. II, p. 51 u, has recognized that this concern belongs to Pack's alliance. In Walch, this document has the heading: "D. M. Luther's, D. Pomerani's and Melanchthon's Concerns on the Landgrave's Replica, on the Mainzian Alliance."

First of all, we are almost pleased that the attack from this side will continue, for this makes our certainties all the more secure, since we have not yet begun to shed blood, and the world is all the more pleased that we have waited for the attack, and have suffered all sorts of sin] patience, and have sought ways to keep the peace.

2. On the other hand, that a message be sent to His Imperial Majesty in the most conducive manner. Maj. who carry out such treacherous plots, behind his Imperial Majesty's knowledge and will, against his Imperial Majesty's subjects 2c., and ask to omit a commandment and to order such murderous princes to stand still?)

Thirdly, however, let the same murder princes request and ask to refrain from such action, because it is against God and law and imperial majesty; as such should be done in the most powerful way with reason and causes. But that it be left to the outside world to reimburse the costs, lest one think that one is seeking war or strife. God will repay us a hundredfold what we have offered for his sake, if we are obliged to do it without that; so that our conscience and happiness will be all the better, since we seek nothing but peace.

4. Fourthly, to do our part, to arm ourselves, to encourage and visit other princes and cities, as God has commanded us, who has done everything without our help.
5. De Wette and the Erlanger: "forbid".

power and counsel, and yet by our fist, tongue and heart, will think, speak and create, as by instruments of His divine wisdom and power.

First, it is not advisable to let the armor come together. For such people are not to be kept; they are falling and spreading.

6th On the other hand, whether one would like to act through other princes or imperial estates with them, so that they would remain silent; and is hope, according to which the people would be, should the answer be given.

7. thirdly, that such a matter be dealt with at the Imperial Diet, and that it be complained of and reported to the other estates what would follow from it.
8. to the fourth, responsio infinita: Our Lord God commanded, as one should do, so they

steis1

j §l answer 2c., quia discordia po-

nothing / test inter responsiones

835. the excuses of the Churumaints that the specified alliance was a purely fictitious matter. Dated May 27, 1528.

From Hortleder, "Von den Ursachen des deutschen Krieges," Cd. II, Cup. 3, p. 585, where this document is printed from the single edition.

I. We, Albrecht von GOttes Gnaden, of the Holy Roman Church with the title Sancti Petri ad Vincula Cardinal, of the Holy See of Mainz and of the Chapter of Magdeburg Archbishop, Prince, of the Holy Roman Empire through Germania Archchancellor and Primate, Administrator of Halberstadt, Margrave of Brandenburg, of Stettin, Pomerania, Duke of the Cassuben and Wenden, Burgrave of Nuremberg, and Prince of Rügen: We offer our friendly service, greetings, grace and all the best to everyone, regardless of his dignity, rank or nature, and we ask and desire that everyone read, hear and hear this following apology and responsibility, which we, out of our great necessity and no other opinion, hereby testify to, have the utmost cause to do, and to deliver it without any doubts.

(2) And thus: Although there has been a public rumor about the land for a long time, and we have

390 Cap. 12: On the alliances of the papists. W. xvi, 464-467. 391

We have been kindly and faithfully warned by various high and low people, how the highborn prince, Mr. Philipp, landgrave of Hesse, is to overrun us and our archbishopric in brave, serious armor and business, 2c., but which we at all times, considering many high and constant causes, give no credence to, and especially to those: Firstly, that for the sake of all error and infirmity, pending between the two of us, we stand in amicable action before the most venerable in GOD Father, Lord Reicharten, Archbishop of Trier, Elector, our dear friend. Secondly, that we are bound and obligated to each other in the union of the laudable alliance of Swabia, which gives a special form and measure, so that one would have a say and demand to the other, how he should seek the same. Thirdly, that Landgrave Philip has granted us a brave and respectable fiefdom. And fourthly, with regard to the common, public, proclaimed land peace, also the unanimous agreement made at Speier, which we have agreed to, established, sealed, and committed ourselves to keep. Thus, we cannot or may not consider or remember for what causes or reasons the aforementioned our uncle, Landgrave Philip, could or may have overreached us or our archbishopric and monastery.

3. About this, and in order that we should never feel anything lacking, which would serve for peace and unity, prevention of rebellion in the holy realm, and for the prevention of Christian bloodshed, we have, in response to the common rumor and manifold credible warnings that have ever reached us with greater difficulty, sent our ambassadors to our dear grandfather, Landgrave Philippsen, with credence and instructions, we have sent our ambassadors to our dear grandfather, Landgrave Philippsen, with credence and instruction, and have kindly requested and asked him to inform us that we should provide him with such his armor and common rumor and excellent warning 2c. Our envoys, however, did not receive a more vocal answer about their vehement persistence, whereupon security of the attack could have been felt, much less is some cause of discord indicated.

4th And so we were in doubt for and for, and did not know what we should provide for our grandfather, the landgrave, until Saturday, the third and twentieth day of the month of May, of the present year, we were informed by the well-born, worthy, strict, firm, highly learned and honorable, Roman, imperial majesty, office administrators and councillors of the

Imperial Regiment, now at Speier, a writing and besides a copy of a supposed alliance, so the noble, highborn prince, Mr. Ferdinand, King of Hungary and Bohemia 2c., imperial majesty governor in the holy empire 2c., our dear lord and uncle, together with several princes and princes, ecclesiastical and secular, should have entered into and undertaken to overrun and overwhelm, to drive out and to expel the highborn princes, Mr. Hansen, Duke of Saxony, Elector 2c., and Mr. Philippsen, Landgrave of Hesse, obgemeldt 2c. In addition, we have received a public notice, under the above-mentioned Landgrave Philippsen's name and title, in print, in which it is stated in no uncertain terms that the above-mentioned supposed alliance is to be the cause of their, the two Electors and Princes', trade, armament and plans.

5. Since we are also named and specified in the copy of the alleged alliance, and the imperial regiment indicates in the above-mentioned letter attached to us that the above-mentioned alleged alliance is the cause of the armament and trade in which both princes, Saxony and Hesse, stand: Our high necessity requires "that it may be publicly and clearly understood that such an accusation of the alleged alliance is wholly innocent of us, and that the two princes and sovereigns have no reason or justification to make our excuses.

6 And thereupon say, in true faith and belief, by our electoral honors and dignities, that to hear such a covenant is strange and weird to us, and we bear no knowledge of it. Nor have we ever spoken or acted with anyone, high or low, about it, nor have we given anyone any order about it, orally or in writing, nor have we had or arranged for anyone to come to the place where the above-mentioned supposed covenant was to be established, nor have we therefore ever been spoken to or requested by anyone, before or after. To which it is not found that this alleged covenant was sealed with our seal, or that the one who, as the copy indicates, should have been ordered by us to do so, was designated or named for this purpose. About this, no one in life may truthfully say that anyone of us has ever had any command for this reason. And of this for our several true excuses we refer to our friend, the Archbishop of Cologne, Elector 2c., that of Nassau and the Dutch Counts with whom

392 Section 1: Mainzer Rathschl. u. Packsches Bündn. No. 835. W. xvi, 467-470. 393

As the copy of the alleged alliance shows, we should act to help or stop them, that for this reason nothing has come to them from us, neither in writing, orally or in any other way; so that we know ourselves completely free and certain of the same accusation of the alleged alliance drawn up, from which they derive the causes of their war. Therefore we can and may say with constant truth, and publicly declare, that such accusation of the alliance is imputed to us. For we have never taken or thought such a thing in our mind and spirit, let alone in fact.

7. And if we had ever been confident, even entirely confident, that such a supposed alliance, or something like it, would have reached the two Electors and Princes, Saxony and Hesse, against us: Considering the friendship, kinship, covenant and feudal relationship in which they stand and stand by us, they should not immediately and easily give credence to this, have taken it into their serious minds, have behaved and acted in such a way behind them, have put on their armor and have let us know with a ready and armed hand: but have asked us beforehand for a friendly opinion, as they would have liked, and inquired about the true reason, or at least, when we sent the landgrave through our councillors, as reported above, and met him with a straight answer of peace, and the same our councillors, for the sake of all claims and demands, which he, the landgrave, thinks he has on us, have turned to the Roman Imperial Majesty, our most gracious Lord 2c., royal dignity of Hungary and Bohemia 2c. , her majesty's governor, regiment, chamber court, all princes, princes and estates of the empire, the laudable alliance of Swabia and the burgomaster or builder of the castle of Friedburg; they should have given us notice and report of such cause of their intended move, or have accepted the superfluous legal bid at the least. Thereupon we wanted to meet them with a princely, friendly and amicable answer (where they otherwise loved peace and were not inclined to arouse any uproar in the realm for the purpose of maintaining the peace of the land), so that such armament and trade on our part should have been completely unnecessary for them. Therefore, in the letter sent out by Landgrave Philippsen in print, we are unjustly (as can only be judged by men) so highly urged, and it is reported as a cause of their armament, that peace may not be granted to them upon their request and entreaty.
8. When, however, our friendly request and offer of rights, also unification and relationship, and everything as mentioned above, did not take place or help, and the Landgrave sent himself the longer the more in armor on horseback and on foot, the common rumor spread the more diligently, and we received something, First of all, we have been warned by high, middle and lower estates of a swift move to the friendliest, most faithful and serious, that we also received a strong suspicion and belief that such a trade on foot of three thousand strong, was first placed on our land, the Ringgaw 1), and there re-mustered:

In the end, we are highly induced and urged to send and place ourselves in counter-armament for our, our foundation's and subjects' stay and protection, shield and defense, not at little cost and burden to our and our poor subjects. Not to overreach, insult or damage anyone, against the common law, the imperial peace and the taken leave of Speier, but, as mentioned above, to keep him from unreasonable force. For we, as a prince of the Holy Roman Empire, intend to abide by the land peace, imperial decrees and farewells established by the Emperor, our most gracious lord, as well as by the covenants, obediently, in accordance with and in all fairness, as we have lived and followed them in all due obedience, as may not otherwise be imposed upon us in truth, in all matters, points and articles, to the best of our ability.

10. It has also never been our mind, will and opinion, and not yet, to suppress or prevent the divine word, and what may serve for the honor and praise of God the Almighty, also for the promotion of the love of neighbor in some way, as we have also never been contrary to it, as we may in all innocence wish to do, but our highest mind and thoughts, as a Christian prince, are always directed and inclined towards planting, increasing and promoting the same, as far as our reason and ability extend. Where it also comes about that order and reformation of the Christian religion is undertaken, of which we have never been lacking, nor should we be, we want to show ourselves in such a way, prove and hold that our just mind, will and good opinion shall be felt and found in the works. No less are our inclination, diligence and desire, peace

1. Rheingau?

[394]{.underline} Cap. 12: On the alliances of the papists. W. xvi, 470-472. 395

and unity in the Holy Empire as much as possible, and to promote the common good and welfare of the entire German nation, as we owe it as a member of the Empire, and have done in all our actions and changes up to now, and hopefully have not been noted otherwise by men. We also want to act and do this faithfully, as far as our property extends.

11 After all this, we ask, remind and request everyone, as stated above, most kindly, graciously and graciously, to attribute this letter of ours first of all to our great need, and to no other form or opinion, and to give complete credence to our needy excuse, as it is in truth. That we have also sent ourselves alone to defend ourselves and to stay in armor, not in the mood to overreach anyone, but to keep the imperial peace and the imperial treaty at Speier. And with this, we wish to reiterate all claims and demands that the above-mentioned two princes think they have on us or our] 1) subjects, concerning the above-mentioned supposed alliance, which is innocently made to us, or whatever it may be, on Roman. Imperial Majesty, our most gracious Lord, Royal Dignity of Hungary and Bohemia, Her Majesty's Governor in the Holy Empire, and the Imperial Regiment, Court of Appeal, also all impartial princes, ecclesiastical and secular princes, prelates, counts, knights, in addition the laudable Union of Swabia, the free and imperial cities, and otherwise all impartial respectability, due justice and all equity;

And therefore we have asked and admonished everyone, whatever his dignity and standing, finally and most kindly, not to be moved by anyone to take any action or attack against us, our monasteries and subjects, to some advice or help, beyond our truthful apology and superfluous offer of rights. We want to take comfort and care of each one of them according to all respectability and fairness, and in turn we want to earn, settle, blame and be unforgiven to recognize this kindly, amicably and graciously. In witness whereof we have hereunto set our seal in this letter, which is given at St. Martin's Castle in our city of Mainz, the seventh and twentieth day of May, anno Domini millesimo quingentesimo vicesimo octavo.

1. Added by us.

836: Prince Joachim's responsibility against Hesse and Saxony for the alleged alliance. May 25, 1528.

In Spalatin's Annals, p. 120 and Hortleder, l. c. S. 588.

a) Our most gracious lord, the Elector of Brandenburg, writing to the Count of

Hesse went out.

1. our friendly services, and what we are able to do dear and good, always before that highborn prince, dear grandfather! The Highborn Prince, Mr. George, Duke of Saxony, Landgrave in Thuringia, Margrave of Meissen, our friendly dear uncle, brother-in-law and sister-in-law, has informed us today by message from his love, that your love has sent to his love a copy of a supposed alliance, which has been signed by the Royal Serene Highness of Hungary and Bohemia, also by our friendly dear lord and brother, the Cardinal, Archbishop and Elector of Mainz 2c.., his beloved, us and other princes, ecclesiastical and secular, recorded in the notel of the same covenant, against our uncle, brother-in-law and brother, the Elector of Saxony and your beloved, at Breslau, to be erected, securitized, sealed and sworn, written: for this reason your beloved have put on armor, sent to defend themselves, and do not want to wait for the cheek strike, with further contents, we have received in instruction.

Now it is not without, various legends have reached us because of your love's armor, and namely that your love is supposed to be meant to touch our friendly dear lord and brother, the Cardinal; but we have not been able to find out what causes your love to do so, and now note from this that it should also apply to the rest of us. If, however, your beloved has no other motive for rebellion than the alleged fabricated alliance, it would have been proper for your beloved, before they burdened themselves with such expenses, to ask us and the other electors and princes about it and to hear our answer, so your beloved shall certainly have it for what has happened to it; it shall also not have been denied for our part, but shall have been reported without fear. Likewise, the other princes and rulers, whom you reported, would have known how to keep to the fee; but if such a fictitious, unstable copy, which your beloved sent to her grandfather and father, has so much falsehood in it, it can never be produced or reported with any truthful original:

396 Section 1: Mainzer Rathschl.u. Packsches Bündn. No. 836. W. xvi, 472-474. 397

3. Thus we bear no small complaint and dismay that your beloved, unhearing the rest of us, gives credence to the inconstant request, and so accuses us with inconstancy, to denigrate us against males; yet we bear pity that your beloved thus lets itself be seduced to sedition with inconstant, untrue lies, from which your beloved, her lands and people, may arise ruin and harm; and may not refrain from answering for such unfounded impositions in this way: That he who has told your beloved of such a fictitious covenant, has seen the original, has found our names, handwriting and seals therein, or has read the same, or has understood the copies, is a desperate, dishonorable, perjured villain, and may never make this true with truth; and ask your beloved to know who the lying man is, who has invented such things and told you, so that we may know to beware of such a lying villain; for if it should not happen, we would be caused to think that your beloved had invented it himself, and would seek cause for unkind will against us. 1) If this cannot be otherwise, although we are not inclined to rebellion, but would rather have peace, we must therefore take it for granted, and find counsel with our lords and friends to send against it; provide us, the other princes and princes, as reported in the fabricated alliance, if such reaches their love, they will know well how to keep to the truth with a due answer. For the majority of them have not been to Breslau, nor to our knowledge have had their message there; we may also not remember that your love, nor even the Elector of Saxony in disgrace (2) has been thought of by royal majesty, nor by the rest of us, much less that an alliance has been set up against you. Therefore, it is well due to your love, according to our friendly, documented, sealed and sworn pledge and alliance, to inform us in time and of such unfounded, untrue statements of their concerns and intentions, and to inquire about the truth. Accordingly, our friendly request is that your beloved inform us by this messenger that our friendly dear brother, the Cardinal, Archbishop and Elector of Mainz, and we, to your beloved, are in agreement.

1. As can be seen here, there is such a great similarity between this letter to the Landgrave and that of Duke George (No. 832) that it must be assumed that Joachim received a copy of it before he wrote this letter.
2. In Spalatin: "not" instead of: "ever".

For this reason, we should finally provide ourselves with the opportunity and need to keep up our efforts. For if we should be overtaken by your love with action unawares and through sworn alliance and agreement, we would almost be run over. And our necessity, together with our lords and friends, requires us to use our resistance against this, although we are kindly inclined to serve your love in other ways, as long as we can be assured of this again from your love. We request a reliable answer to this. Date Cologne on the Spree, 3) on Monday after Exaudi May 25 Anno 2c. 28.

To the Landgrave of Hesse.

b. Des Churfürsten zu Brandenburg Schrift, an den Churfürsten zu Sachsen ausgangen.

1. our friendly services and what we can do dear and good always before. Highborn Prince, dear uncle, brother-in-law and brother! The Highborn Prince, Mr. George, Duke of Saxony, Landgrave in Thuringia, and Margrave of Meissen, our friendly dear uncle and brother-in-law, has informed us today by his dear message that the Highborn Prince, our dear uncle, the Landgrave of Hesse, to his dear one, with the transmission of a copy of a supposed alliance, so from Royal Serenity to Hungary and Bohemia, also to our friendly dear Lord and brother, the Cardinal, Archbishop and Elector of Mainz 2c., his love, us and other princes, ecclesiastical and secular, in the notel of the same covenant, against your and his loved ones shall be set up, sealed and sworn, written, therefore his love put on armor and sent to counterattack. And although various tales of his love's armor have come to us, namely that his love is meant to attack our friendly dear lord and brother, we have not been able to find out what causes his love to do so, and now note from this that it should also apply to the rest of us. But if his love has no other motive for the rebellion than the alleged, fabricated alliance, then it would have been well for his love, before it loaded itself with such armor and indignation, to send it to us and the other princes and princes, and to hear our answer. His love should certainly have it for that, if it happens, it should not be denied to him by us.

3. Both here and in the following" letter, Spalatin says "Sprew" and Walch "Spreu".

[398]{.underline} Cap. 13: Of the covenants of the papists. W. xvi, 474-477. 399

The other princes and sovereigns should also have been aware of the fee. For it can never be shown with credible appearance that at Breslau or elsewhere such a fictitious alliance has ever been proposed or spoken of in any way, much less approved, established and executed. For it is entirely an untrue and fictitious statement, and neither the original nor a permanent copy of the fictitious alliance, which we should have approved, may be shown. Therefore, his beloved has refrained from unsteady instruction, by false, fabricated letters, to induce us, unheard, to such armament, as indicated to us, but has, according to our attested, sealed and sworn agreement and covenant, so that we are close to each other, reported this, and has not so notorious us along with others, perhaps in the opinion to disparage us against males by this, which, however, his beloved has neither reason nor cause for fairness.

(2) Accordingly, we want to take care that your love does not give any place or credence to such unfounded claims, which will never be found to have any reason or truth, and that we reject them from our elders, the landgraves, in the same way as we take care of your love according to our kinship. For we are kindly inclined to serve your love. Date Cologne on the Spree, on Monday after Exaudi May 25 Anno 2c. 28.

To the Elector of Saxony.

Also, kind dear uncle, brother-in-law and brother, we send to E. L. herewith closed for copying, that we, according to our necessity, have written this matter to our uncle, the landgrave, from which E. L. may find out truth, reason and occasion of the matters. Date ut sup.

837. apology of the bishop of Würzburg. May 28, 1528.

This document was published under the title: "Entschuldigung Hrn. Conraden, Bischof zu Würzburg und Herzog zu Francken, aus die vermeinte und erdichte Verbündnis, welcher Copey lulich ausgegangen ist". Quarto. Reprinted in Hortleder, 1.0. p. 590.

1. to all and any, ecclesiastical and secular, of the Holy Roman Empire, princes, prelates, counts, freemen, knights, servants, officials, guardians, governors, mayors, burgesses, and all other persons of the Holy Roman Empire.

We offer Conrad von GOttes Gnaden, Bishop of Würzburg, and Duke of Franconia, our friendly service, friendship, friendly and favorable greeting beforehand.

2. venerable in God fathers, highborn, reverend, and highborn princes; venerable, wellborn, dignified, noble, strict, highly learned, seste, honorable and wise, special dear lords, friends, and dear special ones! Your loved ones and you are undoubtedly well aware and unaware of the fact that for some time there has been a noticeable trade of soldiers and footmen among some estates in the Holy Roman Empire, and especially the highborn princes, our special dear lords and friends, Mr. John, Duke of Saxony, Archmarshal of the Holy Roman Empire. Roman Empire's Archmarshall, Elector, Landgrave in Thuringia and Margrave of Meissen, and Philip, Landgrave of Hesse, Count of Katzenelnbogen, of Ziegenhain, Dietz and Nidda, have taken up great and public arms.
3. Although there has been much and various talk about these trades and armaments, and the common clamor and the landlubbers have rung out loudly in more than one place, it has been reported that our lords and friends from Saxony and Hesse are planning to overrun and rape us and our monastery: Nevertheless, considering that we did not know how to send anything unpleasant with their loved ones, we did not give them any cause for displeasure and unfriendship, and then we came to a friendly agreement with our friend from Hesse, and his love is our and our monastery's obligated vassal; and especially because in the name of and on account of the Roman Emperor, we are not able to do anything against them. kais. Majesty, our most gracious Lord, a common public mandate has gone out, and with excellent pleadings it has been commanded that every imperial state refrain completely from any violent action and attack against the imperial peace. They should not want to give any credence to it, but rather, if they thought they had some demands and sayings to us, our monastery or ours, that they would do so, by virtue of the Holy Roman Empire's order and the imperial peace, which is guaranteed by their own laws, in the name of the Holy Roman Empire. They have sought this against us through their love and other princes and estates at the most recent Imperial Diet held at Worms, and have granted, promised and accepted it, so that we should have no lack of justice and all equity.

400Section 1. Mainzer Rathschl. u. Packsches Bündn. No. 837. W. xvi, 477-479. 401

4. But when we received that the above-mentioned lords and friends of Saxony and Hesse strengthened themselves for and for, we also received one warning over the other, how such of their dear intentions would certainly go against us and our foundation; And our friend from Hesse, as we received the credible report, let himself be heard openly, as he should have good reason and justification for his intention, and as soon as he had horse and foot in considerable numbers, and a good cannon, he encamped in and on the borders, very soon at our foundation, for the strongest. Therefore we, on such approach, have humbly and humbly requested help and rescue by our subjects, with the indication that they have been credibly reported and seriously warned by their brothers-in-law and friends, if they were seated among the above-mentioned our lords and friends of Saxony and Hesse, that a military campaign should pass over us and our subjects. So that we do not leave our subjects with help, we have, out of necessity, not in the opinion of overrunning, raping or damaging anyone, but, if we or our subjects wanted to be overrun, raped or damaged by someone, we had to take on some warriors to protect and shield us from such violence, and to send and arm ourselves for resistance; As we are also required to do by the captains and councilors of the laudable League of Swabia, on account of the proper handling of the Holy Roman Empire's land peace and full powers. We have been admonished and requested to do so by the captains and councillors of the noble League of Swabia on account of the proper handling of the Holy Roman Empire's land peace and the implementation of the aforementioned agreement.

(5) It has come to pass that we have been asked by our Lord and friend of Saxony, Elector 2c, his dear, and also our Lord and friend, the Landgrave of Hesse 2c, Councillors, for the sake of some incidental matters, on account of both their dear ones, to advertise with us, to conduct them, whereupon we have had their councillors conducted here to our city of Wuerzburg with written and live escort as a friendly favor to their dear ones. And when they, the councilors, arrived, they appeared before us, our cathedral chaplains, knighthood and some of our countryside, at our request, and in a free public interrogation they made their advertisement, according to an instruction, which instruction they handed over to us in writings and had it read out. And reads from word to word thus:

Instruction, what our, by God's Grace Johann, Duke of Saxony and Elector 2c., and Philippsen, Landgraves of Hesse, Councillors and dear faithful, Hans von Minckwitz, Knight 2c., and Contz Gotzman, Werner von Waldenstein and Jörg Nuß

bicker, the younger, to the most reverend in God and special dear friend, Conrad, Bishop of Wuerzburg and Duke of Franconia.

First, to report our kind service to his love, as usual, and then to speak the following opinion:

1st Gracious Prince and Lord! Our most gracious and gracious Lords have commanded us to inform E. F. G. that although their Electoral and Princely Grace and glory know that and Princely Grace know that their Electoral and Princely Grace has no one. Although their electoral and princely graces know with special honor that their electoral and princely graces have not been subject to anyone, and previously to F. G., to ordinary law or other equity, and that they have never shown any other than friendly, neighborly and good will to F. G., as their friend and neighbor, their electoral and princely graces are nevertheless in credible certainty. Their Electoral and Princely Graces have come into credible and certain experience, to the effect that all sorts of things have happened and occurred for some time, from which their C. F. and F. G. have received such strong suspicions that Their Electoral and Princely Graces are justifiably and unquestionably aware of this. They also hope to make it appear necessary to do so at his and the appropriate time.

(2) Namely, that the Holy Roman Empire has entered into an alliance and obligation with some of its C.F. and F.G. through their authorized councils, and among others against the proclaimed imperial peace and especially against the treaty that was unanimously decided at the Imperial Diet at Speier. They are of the opinion that the Holy Roman Emperor and the Holy Roman Emperor, together with others of their kinsmen, have committed themselves to a covenant on matters concerning the holy divine word and gospel, which their electoral and princely graces have conferred upon them by the granting of the Holy Roman Emperor and the Holy Roman Emperor. Grace by bestowal of the graces of Almighty God in their C. F. and F. G. lands and principalities, in praise of God and out of his divine obedience (which their C. F. and F. G., like every Christian, owe and are owed obedience to all others) have had preached for some time, and ceremonies held in accordance with the same, in such a way that their C. F. and F. G., by virtue of the Speierian farewell touched upon, are obliged to trust God and Imperial Majesty and their male counterparts. Maj. and male trust, to attack and overrun their C. F. and F. G. and their country and people with war and feud, and to deprive C. F. and F. G. of their rights. F. and F. G. from the land and people miserably, wretchedly, unaccused, innocently, and without any previous proper interrogation, and in such a way that such unkind and powerful authorities hardly experience more, wanted to help to chase away: all

402 Cap. 12: On the alliances of the papists. W. xvi, 479-482. 403

according to the further contents of the same covenant, which we have been ordered to send to E. F. G. Copei.

3. And although it would not have been unreasonable for her electoral and princely graces that she would have done so, and on such pledged and bonded enmity. and Princely Graces, that they thereupon and upon such vowed and joined enmity, for the protection, protection and salvation of their Electoral and Princely Graces and their country and people. and their country and people's best and advantage, they would have stopped the same action by force, also to reach E. F. G. Landschaft and to complain to E. F. G. about the same: nevertheless, and irrespective of how unkindly they acted against their Electorate and Princely Grace in this matter, they have acted in the same way. and Princely Grace, their Electoral and Princely Grace have, firstly, acted unkindly against their Electoral and Princely Grace. and Princely Grace have first of all acted in a manner befitting in the sight of God for the prevention of rising and other troublesome complaints, and subsequently Roman Imperial Majesty, their All-Gracious Majesty, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor. Majesty, their most gracious Lord, and for the third (although this has been considered little or not at all by their C. F. and F. Gn.) the neighborhood, and especially so that it may be noted how much more their Elector and Princely Grace are in favor of peace than of discord. and Princely Grace are more inclined to peace than to discord, and E. F. G. nor anyone honorable. F. G. does not desire anyone's honor, goods, land or people, and for this reason intends to have us, as the skilful and for this purpose with full power dispatched councillors, deal with E. F. G. by way of peace.

(4) For if we note that the F. G. will refrain from many of the covenants and undertakings touched upon and will be inclined to do to their C. F. and F. G. such assurance and assecuration, together with their chapter and estates of their countryside, as the F. G. will in equity, according to the form and occasion of this transaction, be inclined to do, and we have further and special orders for the sake of such articles of peace and assecuration that the F. G. will refrain from such and such undertakings on account of this or other matters, but will not be subject to any further action against their C. F. and F. G. and the heirs of the same. F. G. refrain from such and suchlike actions for the sake of this or any other matter, but rather, against their C.F. and F. Gn. and their heirs, as well as against your Grace's land and people, to be content with equal rights for themselves, their chapter, and also their descendants, and to renounce and renounce the much touched connection; in addition, their Electoral and Princely Graces are to be relieved of the damage caused by this. and Princely Graces the damage to which their Electoral and Princely Graces are entitled. We have the order, also the power and authority from our C. F. and F. G., with E. F. G., that such peace and assurance be finally executed and established with us without delay,

5. to act on this and in this way to let us be heard further, so that for the sake of their C. F. and F. G., there should be no lack of that which is useful for the prevention of harm and other troublesome complaints and for lasting peace and rights in the realm, also that in all of this their C. F. and F. G. love for peace 1) should be felt.

6 And their C. F. and F. G. have not wished to leave this undisclosed to E. F. G. for the best and for peace, nor to notice the same in any other way than that it requires great necessity on the part of their C. F. and F. G.; which their C. F. and F. Graces are kindly inclined to deserve in this case.

To such we reply and let action take care as follows:

1. the most reverend prince and lord, lord Conrad, bishop of Wuerzburg and duke of Franconia, my most gracious lord, has commanded me to send you, the strict, honorable and firm, most noble, highborn princes and lords, lord Johansen, duke of Saxony 2c., and Mr. Philipsen, Landgrave of Hesse, my most gracious and gracious lords, ordered councilors and embassies, on applications and advertisements, which they have received by virtue of the churfürstl. and Princely Credence and Instruction, and to my keeping, that, although my most gracious and gracious Lords of Saxony and of Hesse, behave towards my most gracious Lord of Wuerzburg 2c. with all kindness and good neighborly will, and provide again, also law and all things against S. 2) F. Gn., and have never been: they have nevertheless come into credible experience, and have also received good reason to believe that the said my gracious Lord of Wuerzburg, of the Holy Roman Empire, has not violated the land peace established by the Holy Roman Empire. The church and the church of the Holy Roman Empire, and the recently made and unanimously approved treaty at Speier, have entered into an alliance in the opinion that they, along with several others, have joined together with their F. G. in order that their C. F. and F. G. may preach the Holy Gospel more loudly. They want to expel them from their country without being accused or prosecuted, and to expel them in such a wretched form as has ever been heard, all according to the copy of the agreement that was handed over. And although their C. F. and F. G. immediately without any further

1. Added by us.
2. Walch: "E." instead of: "S."

404 Section 1: Mainzer Rathschl. u. Packsches Bündn. No. 837. w. xvi. 482-484. 405

The C.F. and the F.G., considering what great bloodshed, death and evil would result from this, have ordered you and your embassy to request permanent peace from my gracious Lord of Würzburg, considering what great bloodshed, death, destruction and harm would result from this, have ordered you, their embassy, and will not refrain from requesting my gracious Lord of Wuerzburg for permanent peace, with notice where my gracious Lord of Wuerzburg again renounces and refuses the alliance made against them, and of this sufficient assurance and assurance, together with their F. G. cathedral chapters, also estates of the countryside, for their princely lords. G., all their descendants and foundation, that they will not take any action against my most gracious and gracious Lord of Saxony and Hesse and their heirs in perpetuity, and that they will also relinquish and pay the expired war costs, their C. F. and F. G. want to accept the peace later, and give this as an answer in accordance with the advertising and instructions that have been given, which I do not want to have diminished or increased:

2. his F. G. cannot and do not know anything else to hear from the aforementioned advertisement and instruction, except that my most gracious and gracious Lord of Saxony and Hesse has been reported by my gracious Lord of Würzburg 2c. If this were not the case, my gracious Lord of Wuerzburg does not doubt that such advertising and instructions have been omitted by their C. F. and F. G.; for His Princely Grace, without glory, is the only one who has been informed of this. Gnaden know that during their reign, as befits a laudable, honorable, ecclesiastical prince of the Holy Roman Empire, and that they have kept the established peace of the country, order, and agreements, as diligently as possible, and that their F. G. Nor have his sovereigns placed in any mountain that it is their right and due, as a spiritual prince of the Holy Roman Empire, to keep peace before others, and that if there should ever be strife and discord, they should use diligence to turn it to peaceful ways. For this reason, His Grace has always and in all cases, when matters have arisen between my most gracious and gracious lords and you, allowed them to act by friendly letters and messages, as you, the envoys, have knowledge of, and can prove with writings, and have sought nothing more than peace, and still want peace.

have nothing dearer than peace, have also never been willing to overdraw their C. F. and F. Gn. or to weigh them down in other unfair ways.

(3) The aforementioned my gracious Lord of Würzburg has neither received nor heard of the alleged covenant, the copy of which has been handed over, until this day, when it was handed over by you, the envoys; and is therefore not unaware of it, first of all also and because it is stated therein in a common way that his F. Gn. at Breslau by one of the same councillors, who, however, is not named, shall have accepted and sworn to the same agreement; which, without doubt, has been done and brought about in a malicious manner, but for the benefit of my most gracious lord of Wuerzburg, who would like to cause discord between my most gracious lords of Saxony and Hesse and my most gracious lord of Wuerzburg, as well as other members of the Holy Roman Empire; for my gracious lord of Wuerzburg cannot remember that they have ever seen one of his F. Gn. Gn. Councillors to Breslau, and even less to the time, as the supposed copy reads, as one has to inquire about it with those of Breslau. My most gracious lord of Würzburg also says, with his princely dignities and true words, that his Grace not only did not accept or make an alliance according to the alleged copy, but never took such in mind nor thought to do so; and that is even more, such was not even sought from his Grace. Gn. has not been sought at all. And so that my most gracious and gracious Lords of Saxony and Hesse may have sufficient faith in this, His Grace hereby undertakes and binds Himself: where it is shown, and as is justly enough proven, that His Grace has made or accepted such a covenant, they will suffer punishment for it, to life and limb and to property, as is recognized, and for this reason have justly offered to Their Grace. and F. Gn., have justly offered to the Roman Imperial Majesty, our most gracious Lord, the Majesty's Governor and Regiment in the Holy Roman Empire, also to the Chamber Court and before the Estates of the noble Union of Swabia, also before the most reverend, most illustrious, high-born Princes, Mr. Reicharten, Archbishop of Trier, and Mr. Ludwigen, Count Palatine of the Rhine, both Electors, my most gracious lords, as well as other impartial princes of the Holy Roman Empire, such as and, in addition, before all the counts, lords and knights of the Holy Roman Empire.

406 Cap. 12. of the covenants of the papists. W. xvi. 484-487. 407

in Saxony, Hesse, Trier, the Palatinate, Swabia and Franconia.

4. besides, my gracious lord of Wuerzburg does not want you to behave that the royal dignity of Hungary and Bohemia, as they want to move into the country of Hungary, let his sovereign lords by their noble embassy, the noble, strict, and firm lords Albrechten of Wolfstein and lord Dilmann of Breme, knight 2c., for a rifle service and help on credence and instruction, which his Grace, however, for obvious reasons, may not grant and refused, nor did their royal dignities provide any help, neither with money nor otherwise, but only lent two rifle masters, on their royal dignities' entertainment, for their campaign in Hungary. In this context, it must again be assumed that the alleged copy, which reports eight thousand guilders, has or may have no reason.

5 And because of all this, my gracious Lord of Würzburg will provide that my most gracious and gracious Lords of Saxony and Hesse will keep to the proposed holy imperial peace and unanimously approved imperial farewell at Speier; as then his F. Gn. to do, and to promote the word of God, not only willingly, but also to be guilty, and have so far done possible diligence, by virtue of the aforementioned farewell, and thus his F. Gn. Their subjects uncovered and undamaged, and also their supposed attitude of peace assurance and assurance, since his Grace has not broken the same peace, and even less overcome any breach, but has kept and still intends to do so in accordance with the peace of the land and the alliance agreement, such as for the sake of the desired war costs, refrain from such presumptuous demands, since his Grace has not given any reason for this. Gn. have no cause for this, and are not at all to blame for it, nor have my most gracious and gracious Lord of Saxony and Hesse been willing to spend the same on account of his F. Gn. For their C. F. and F. Gn., if they had let such things reach his F. Gn. with a bad letter, might well have received this truthful answer, and that his F. Gn. would be inclined to keep nothing but peace, and to show their C. and F. Gn. friendly service; this my gracious Lord of Würzburg will gladly and willingly earn for their C. and F. Gn.

6th And since my most gracious and gracious lords of Saxony and Hesse report more than once that their C. and F. Gn. seek nothing more than peace: for this my gracious lord of Würzburg is

with diligence, but knows of no better measure than the Holy Roman Empire's established land peace to speak or act. But if my most gracious and gracious lords of Saxony and Hesse know of a better one, and indicate it to His Grace, they will hear it, consider it, and allow themselves to be heard in all fairness and equity.

The envoys took this into consideration until future Wednesdays, and so on the same day presented it to us again in public interrogation, as follows:

Reverend in GOD, gracious Prince and Lord! We have heard the content of the answer which Your Grace gave yesterday to our instruction and advertisement on behalf of the most noble, highborn Princes and Lords, our most gracious and gracious Lords of Saxony and Hesse. Gn. again, as Your Grace heard yesterday from the aforementioned advertisement and instruction of ours, that our most gracious and gracious Lords, among other things, have instructed us to act primarily for peace and good will with Your Grace. Therefore, once again, our humble request that E.F.Gn. will engage in the action of the articles that we have indicated and ordered to be discovered, as far as they concern peace and assurance; however, where E.F.Gn. wanted to insist on the given answer is not without, we have orders to further indicate to our most gracious and gracious lords.

2 Since we are concerned that this will do little for peace and unity, we have decided, in order to prevent all kinds of harm and mischief that might result from this, to report such an answer given to our most gracious and gracious lords verbally and to report it, and then to hand it over in writing. The opinion and opportunity of their C. and F. Grace shall then be made known in writing. Furthermore, as far as peace is concerned, we cannot report or act on anything, with the humble request that Your Grace will excuse us for our person in this matter.

Then we let it be said that we had heard the present argument, which was even to the effect that they, the envoys, were ready to seek peace and security, which peace we, no less than they, were inclined to seek and keep. But because the words of peace and security were somewhat broad, we asked for a brief consideration; and after that we had

408 Section 1: Mainzer Rathschl. u. Packsches Bündn. No. 837. W. xvi, 437-490. 409

The court will continue to allow this opinion to be expressed by considering and repeating the requests made by the envoys:

The most reverend Prince and Lord, my gracious Lord of Wuerzburg, commands me to speak this opinion: it was heard yesterday in the answer given by his F. Gn. that his F. Gn. sought and still seeks and desires nothing more than to keep the peace, that also S. F. Gn. has never been willing, and still is not willing, to do or act anything unpleasant against my most gracious and gracious Lords of Saxony and Hesse, but rather to remain with the Imperial Peace and the most recent Speier Peace. Thus, the mind and opinion of his F. Grace would still be in favor of everything that would promote peace and unity, as well as friendly service and neighborliness to both my most gracious and gracious Lords of Saxony and Hesse. However, since the article concerning peace and security is in need of purification, and H.F.G. is reluctant to refuse peace, it should be understood, as heard yesterday, that H.F.G. should undertake to give assurance, and thus understood and judged as if H.F.G. had violated the peace and not acted as befits a prince of the Holy Roman Empire, and thus had imposed something on H.F.G.. F. Gnie. something that they are innocent of, because they have always behaved princely and well, and not otherwise than according to the imperial peace. My most gracious and gracious Lords of Saxony and Hesse will not think, think, or do anything against his F. Grace, because she has always been princely and well, and not in any other way than according to the imperial peace. neither want nor intend nor desire to commit themselves to a thing of which they are innocent, and thus impose upon themselves that which they have not done; but where the peace is meant to be made and established, his Grace let themselves be heard yesterday in the answer that they know of no better peace than the land peace established by the Emperor; but where they otherwise want a peace and agreement which is first of all of Papal Holiness, of Imperial Highness, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire, of the Holy Roman Empire. Holiness, Imperial Majesty Majesty, the land peace and order of the empire, the laudable union of Swabia, and other princes with whom His Grace is in friendly agreement, His Grace will gladly hear about it, and will be pleased to hear about it. will be pleased to hear of it, and to show and hold themselves in such a way to my most gracious and gracious Lords of Saxony and Hesse for friendly, official experience that it should be felt that his F. Grace seek, desire, have and hold peace, and in all that which is equal, right and proper, that they are in peace.

and justly, do not want to get anything. And after they, the envoys, have indicated that they will bring his F. Grace's answer to my most gracious and gracious Lords of Saxony and Hesse. And after they, the envoys, have indicated that they will bring an answer to my most gracious and gracious lords of Saxony and Hesse, and that their minds will be on letting their f. gn. know in writings, his f. gn. express their highest gratitude to them, the envoys, and want to recognize this in their gracious will; and they hope that my most gracious and gracious lords of Saxony and Hesse will offer their f. gn. more than sufficient assistance and let them know of the open mind that they have. They will understand the open mind that leads to peace, and will be satisfied with this answer, and will not take any unpleasant action against their F. Grace or their kinsmen, but will keep and show themselves in accordance with the order of the realm and the peace of the land, and especially my gracious Lord Landgrave Philip of Hesse 2c. will keep and show himself in accordance with the covenant agreement. This is what his F. Gn. want to kindly earn and owe against their C. and F. Gn.

Accordingly, the Saxon and Hessian envoys 2c.They wish, as they have previously offered, to faithfully and diligently present to our lords and friends of Saxony and Hesse the oral and written answer they have given, and they have no doubt that their love will be shown and acted upon, as is due and well suited to them, and will also be irrevocable; They therefore want to have taken their leave and thanked all graciousness with a humble request to escort them again with a living escort to the places where they were accepted into the escort, and to offer that they may act for the benefit of their persons in these matters between our lords and friends of Saxony and Hesse and us, which they wanted to do most humbly and not let anything happen to them.

Hereupon we let say to them: We accepted their good-willed offer as a gracious favor, to recognize them, the envoys, to the highest asking and requesting to apply our given answer and innocence to the best and most faithful, if we were of the opinion that our lords and friends of Saxony and Hesse would be satiated with it, and would not be moved in evil or further development against us and our foundation or ours, but would behave all friendly and neighborly will towards us. We want to do the same and not be felt otherwise. For the sake of the seduction, we consider it unnecessary to give thanks, since we are inclined to do so for ourselves, and would like to have them escorted back to us by our foundation, land, and people.

410 Cap. 12. of the covenants of the papists. w. xvi, "so-"sr. 411

and territory in places where we have to guide, because where something repugnant would be due to them, we would be heartily sorry.

And from this, in view of the fairness, rightfulness and our excessive request, which we, as heard here above, have made in addition to the display of our obvious innocence, we want to make sure that our lords and friends from Salmon and Hesse do not overreach us or ours, nor do they burden us in any other way, nor damage them, but shall keep the peace of the Holy Roman Empire and the treaty made between the German and the Hessian Empire, as well as the alliance agreement, which is most dear to us, and we, in turn, are quite willing and inclined to be friendly to their loved ones and to settle the matter.

But if this does not happen, and we are overrun, attacked and damaged by their loved ones, and against all this, our most friendly and favorable request is made to your love, and to all of you in particular, that your love and you will not give them and yours any help, assistance, advice or encouragement against us and our foundation. Whether your love and you also have some of your own with them, order them away and home, also handle, protect and shield us, as a prince of the Holy Roman Empire, and our monastery's subjects and relatives in the established peace, imperial orders and imperial treaties. And whether the matters have reached your love and you in a different form than is truly indicated herein, or would still reach you, we do not give credence to them, nor do we settle them, but have completely and utterly excused ourselves, as we are innocent in the right truth of the matters involved. This we, together with equity, are willing and inclined to do in order to deserve, instruct and recognize your love and the rest of you altogether, and each one in particular, according to each one's dignity, standing and character, kindly, favorably and graciously. Given under our secret preprinted at the end of the writing, on Thursday after Exaudi May 28 Anno 2c. in the 28th year.

838. the Archbishop of Salzburg's brief apology to the imperial regiment at

Speier. June 3, 1528.

In Hortleder I. c. S. 596.

Issued by our most gracious Lord of Salzburg rc. to the Imperial > Regiment at Speier.

Dear, noble, honorable, highly educated, and especially beloved ones! We have your friendship and your letter, which date stands on the 25th day

Maji, together with the enclosed copy of a supposed, fictitious union, which is supposed to be contrary to the Highborn Princes, our dear lords and friends, the Elector of Saxony and the Landgrave of Hesse 2c.., with about much narration, what has been done so far by you in the matters with the reported Elector and Landgrave, also what is against it your two dearest indications and requests, with the unattached request that we take action on our part for the most beneficial of the things and have appointment, so that further mischief and outrage will be prevented, further contents understood. And thereupon we give your friendship and your love in good opinion, and with the truth to recognize that we have no knowledge at all of such a fictitious union. We have never been to Breslau, neither at the time when such a union is to be established, nor ever come otherwise, nor have we had any of our embassies there, nor have we ever thought of such an action and undertaking, nor have we taken it into our minds; which will never be otherwise invented with any truth. No one so ignorant of our and our convent's occasion, and especially of the great ruin into which we have been led by the two past uprisings, entirely through no fault of our own, can appreciate how utterly unrighteous and untruthful we are being drawn into the untruthful alliance mentioned, along with the fact that we desire nothing better than peace and unity in the holy kingdom and in all Christendom. Therefore, your friendship and you must understand that it is not necessary for us to take any action or make any request, but our request and plea is to your friendship and to you, that you will excuse us and talk to you and to men about such things and imaginary covenants. To this end, we provide that you, in the place of the Emperor's Majesty, will, in the form of these highly important matters and the swift and dangerous runs, take such measures as will put an end to such dangerous armaments, applications and exercises, as well as to the imperial peace and the peace of the Holy Roman Empire, We would like to thank you for your friendship, your support, and your support, and we would like to thank you for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support, and for your support; we do not want to behave your friendship and you on the same letter friendly and gracious opinion. Date in our city of Salzburg, on the Wednesday after the Holy Day of Pentecost June 3 Anno Domini 1528.

412 Section l. Mainzer Rathschl. u. Packsches Bündn. No. 839. W. xvi, "se- 412

839 King Ferdinand's apology for the alliance. June 1, 1528.

This document appeared under a similar title as the 837th document. After that, Hortleder I. e. p. 596.

1. we Ferdinand of God's grace, to Hungary and Bohemia, Dalmatia, Croatia 2c. King, Infante in Hispania, Archduke of Austria, Duke of Burgundy, Styria, Carinthia, Crain and Würtemberg rc., Count of Tyrol rc., Roman Imperial Majesty, Governor of the Holy Roman Empire 2c. 2c., to all and any Princes, Princes, ecclesiastical and secular, Prelates, Counts, Freemen, Lords, Knights, Servants, Captains, Vassals, 1) Bailiffs, Stewards, Administrators, Schultheiss, Mayors, Judges, Councillors, Citizens and Municipalities, and otherwise to all others of the Holy Roman Empire, also of our Kingdoms. We wish to express our special love, friendship, affectionate will, grace and all good things to the subjects and faithful of our kingdom, principality and country, in whatever dignity, status or being they may be, to whom this letter is addressed. High and venerable, high-born princes, well-born, strict, noble, honorable, honorable, learned, renowned dear friends, uncle, cousin, brother-in-law, special love and faithful!

(2) Although we learned a good while ago that the highborn princes, our dear uncle and friend, Lord John, Archmarshall and Elector of the Holy Roman Empire, Duke of Saxony, Landgrave in Thuringia and Margrave of Meissen, and Lord Philip, Landgrave of Hefsen, 2c., had engaged in some application and armament of a war party, and that there had been an outcry in the country, as if such armament had been made on some estates of the Holy Roman Empire. Therefore, as the imperial governor, we have diligently taken notice of the matter, and have had amicable negotiations conducted in many ways by notable persons of high princely and other rank, in order to learn what nobility the above-mentioned two sovereigns and princes would be, so that such an application would be put to rest and peace: We could not have been reminded of the right reason for such armament sooner, because until the last days the mentioned Elector of Saxony had his embassy with us in our Kingdom of Bohemia, the same has brought us, among other things, a copy of an alleged, fictitious, untrue alliance or agreement, as it is to be called, which in the beginning was directed to us, and in the following order to the high and venerable princes of Saxony,

1. In the old edition": "Bißthumen".

High-born Princes, our dear Oheime, Cousins and Friends, Mr. Albrechten, Cardinals, Archbishops and Electors of Mainz; Mr. Joachim, Arch Chamberlain and Elector of the Holy Empire, both Margraves of Brandenburg rc.; Mr. Matthäus, 2) Cardinals and Archbishops" of Salzburg rc.; Herr Weiganden, at Bamberg, and Herr Conraden, at Würzberg; Bishops"; Herr Georgen, Dukes of Saxony, Landgraves in Thuringia, and Margraves at Meissen; Mr. Wilhelmen and Mr. Ludewigen, brothers, Palgraves of the Rhine, Dukes of Upper and Lower Bavaria, and which last year against the said Electors of Saxony and Landgraves of Hesse, and their two Electorates, Principalities and Lands shall be established, sealed, pledged, and sworn; that after the reading of the same imagined union we receive not only astonishment, but also the highest complaint.

3 And thereupon we have sent our answer in writing to the Elector with a true denial and contradiction of such fictitious facts, and have requested that his dear uncle, the Landgrave, be informed of them, since his love also understands them, and that they be dismissed from their nobility with their armor. But before such our responsibility reaches the said Landgrave, we have received from the Imperial Government in the Holy Roman Empire a copy of such a document. The same is true for a copy of the alleged alliance, which the said Elector of Saxony and the Landgrave sent to the same government;

4. and subsequently, from another place, a copy of a letter of invitation, which is to be issued to all states under the above-mentioned Landgrave's imprinted secret, is received, which, among other things, refers to the above-mentioned alleged, fabricated, untruthful alliance, and which the above-mentioned Elector of Saxony and Landgrave intend to make use of, to excuse their dear armament and application of the people of war. And because we, along with other aforementioned princes and princes, are accused of the same fictitious union or alliance in the most unjust and untruthful way, and because of the intended landgrave's letter, which is based on the above-mentioned untruthful agreement, as if we and the princes and chieftains, as reported above, were to be in the act of opposing and suppressing the living, gracious Word of God and the Holy Roman Empire. Roman Empire's established land peace, also the unification of the Union of Swabia,

2. In the old edition: "Mattheusen" == Matthaussen.

414 Cap. 12: On the covenants of the papists. W. xvi, 495-498. 415

all Nuremberg, Augsburg and Speier agreements made in the empire, and all fairness, to chase away and expel their love of the same churality and principality, as well as land and people; as the letter of the often-counted fictitious, untrue covenant, and now the landgrave's letter, indicates by length:

(5) Thus we are urged and induced to take our responsibility against such a proclamation in the following manner, until it can be further and with more execution by the other sovereigns and princes, besides us all, according to all our necessity. And therefore report to your beloved, and to you the others, also manly, with right reason and truth, that we know ourselves to be quite free against God and the world of such fictitious, untruthful alliance, and to be accused of and to declare it untruthful; For it shall never be shown by anyone, whoever he may be, with truth that we have thought to establish such a union, or such a supposed one, let alone that we have sworn, pledged and sealed it with the princes and sovereigns; and can understand nothing else with us, but that such a pretended notel or copy of the untruthful union is a fictitious thing, and brought on the way by him or by those, which not only between our, and the other Electors and Princes, obgemeldt, and the said Duke John of Saxony and the Landgrave 2c. The result is not only discord and enmity, but also rebellion, insurrection and disobedience in the Holy Roman Empire for their own benefit. They are therefore desirous of nothing better than this; Therefore, we would like nothing better than to have the person or persons who have thus subjected themselves to this heated, insubstantial practice, which is untruthful, presented and denounced to us, so that we may thus take action against him or them who are guilty of the matter, If we were to be presented with a counter-answer against the same or those who are guilty of the matter, then we would hold and show ourselves to be manly with honor and praise, and the opposite to be untrue, and that he has done and made this of himself, to his advantage and benefit, and to a disruption of all honorable conduct and being in the holy kingdom. He should recognize that he has done and made this out of himself to his advantage and benefit and to the disruption of all honorable conduct and being in the holy kingdom. For your loved ones and you must well consider that if the supposed, imagined alliance should be true, as it is not, we would not have endeavored so much to refuse the armor and application, as has happened, in many ways, but rather, due to the cause of the said Elector of Saxony and the Landgrave's armor, we, along with the other unreasonably accused electors and princes, would also have been involved in armor and counter-armor.

We have, however, for our part, not undertaken any defense, but what has happened in our principality of Würtemberg through our government there from the fact that it has come to light that Ulrich, who calls himself Duke of Würtemberg, should have had the audacity to invade our principality with his relatives: Let your beloved and you, the others, and only us recognize this in a sincere, honorable mind, and that, if God wills, we will walk in the right way according to the praise of God, and do our things in the light and not in secret, or do them in this way and commit ourselves to it, that (as the supposed imaginary agreement and the mentioned Landgrave's letter should be understood) should be to the subversion of the true word of God, and against the imperial peace, the agreement of the Union of Swabia, and all the agreements made by the Empire. For we may well talk and discuss this without glory, nor shall it ever be brought upon us that we have ever been present to this, as has been foretold; so we also intend to keep ourselves Christian and unprovable in such things as befits a just king, and as our ancestors, Roman emperors, kings, and archdukes of Austria, have commendably brought upon us.

6. And therefore it is our friendly and gracious request, request and desire to your love and you, where the said fictitious covenant, likewise the mentioned landgrave's letter would be printed, or would otherwise occur in other ways to your love and you, or would still be indicated, you will not give credence to it, but will regard and consider such alleged alliance as a fabricated, untrue matter (as it is), as it will be brought to light in time by our and the other sovereigns and princes named with us more clearly and unambiguously. Therefore, according to our answer, given to the said Elector, his beloved, the Landgrave of Hesse, nor their relatives, need not be in any danger or worry because of such fictitious alliance, for our sake and ours, if we are powerful; For we, not only as imperial governor, but also for ourselves, as a Christian king and an obeyer of the said imperial majesty, do not wish to endanger the aforementioned imperial peace, nor peace, justice and unity in the Holy Roman Empire. May you always be willing, eager and inclined to handle, plant and preserve the said imperial peace, justice and peace in the Holy Roman Empire, only for comfort and good, to help our property. May your loved ones and you be completely satisfied and provided for us.

[416]{.underline} Ahschn. 1. Mainzer Rathschl. u. Packsches Bündn. No. 839 f. W. xvi, 498-soo. 417

Your love and you show us in such that they do not give credence to the aforementioned fictitious covenant, together with the equity, especially friendly and pleasant pleasure, which we want to recognize in such and more about the same your love and you, the others, in friendship and gracious will. Given on St. Wenceslas Hill, in our royal city of Prague, the first day of the month of June, after the birth of Christ fifteen hundred and in the eighth and twentieth, of our kingdoms in the other year.

849. the dukes in Bavaria, Wilhelm and Ludwig, public writing, which they have let go out for their apology. June 5, 1528.

In Hortleder I. c. S. 398.

To all and every prince, prince, ecclesiastical and secular, and to all other relatives and subjects of the Holy Roman Empire, in whatever dignities, status and nature they may be, we, William and Ludwig, Palgraves of the Rhine, Dukes of Upper and Lower Bavaria, brothers, by the grace of God, offer our friendly service, and what we are able to do in honor, love and good, friendship, friendly and favorable greetings beforehand.

(2) We have been informed in the past days by the most noble, most great prince and lord, Mr. Carl 2c, Roman emperor, our most gracious dear lord and cousin, imperial and his majesty and of the Holy Roman Empire. Reichs Regiment, now at Speier, also from other places, and lastly by the Highborn Prince, our Oheim, Herr Philipsen, Landgrave of Hesse 2c., Copies of a print, of which, in his dear missive, to us, report happened of a fictitious, supposed alliance, so by the noble prince, our friendly dear lord and cousin, Mr. Ferdinand, King of Hungary and Bohemia, Infante in Hispania, Archduke of Austria 2c., Imperial. Majesty Governor in the Empire, and other Electors and Princes, as they are indicated by name therein, should be issued by us at Breslau, on Wednesday after the Sunday Jubilate May 15 of the past seven and twentieth years, against the Highborn Prince, our dear cousin, Mr. Johannsen, Duke of Saxony, Elector 2c., and the said Landgrave of Hesse.

3. besides, it has also been reported that now thought, Elector and Prince of Saxony and Hesse,

The German government has put such a supposed alliance into print and sent it to many states of the Holy Roman Empire. They have thus excused their dear armor, craft, and dress, as if such a thing were to be done for a counter-defense. And although we fully respect that the royal dignity of Hungary and Bohemia, our friendly dear lord and cousin, as well as other attracted princes and princes, have sufficiently indicated, and the truth from the work will seemingly reveal itself from day to day, that the presumed alliance not only has not been decided or established, but also has never been made by the named, their royal dignity, princes, princes and princesses. We have also sent our reply to the Imperial Regiment, and likewise to our uncle, the Landgrave, and are partly excused in such a way of his dear letter of the proposed alliance and appendix; for which reason some further apology or responsibility on our part would be unnecessary; as your love and friendship must also be understood from our writings and replies, such as those that follow. And initially from our answer, attributed to the imperial regiment, as follows:

By the Grace of God, Wilhelm and Ludwig, brothers, Palgraves of the Rhine, Dukes of Upper and Lower Bavaria 2c.

Our favorable greetings beforehand, most gracious, noble and learned, especially dear! We have read your letter, together with the copy of a covenant, which should have been established by our friendly dear lord and cousin, Mr. Ferdinand, King of Hungary and Bohemia, and several other princes, princes and us at Breslau, and cannot wonder enough, nor consider on what opinion we should understand such a pretence on our part; For we have had no knowledge of such an alliance up to this time, nor have we received our messages and advice from the royal authorities in Breslau on this or other matters. Therefore, you may understand that it is unnecessary for us to ask for the abrogation and enactment of these covenants and for peace, since we, as Christian princes, would like nothing better than to see unity in the holy Christian faith, peace and acceptance of the German nation, and to help to achieve this. Our gracious request and plea to you is also that you not give any credence to such charges of ours, and that you also give us no credence with yourselves and others in these matters.

418 Cap. 12: Of the covenants of the papists. W. xvi, 500-503. 419

We apologize to you for the enclosure and the covenant you have made and wish to discuss it. It is a special favor to us to acknowledge our favorable and gracious will towards you. Date Munich, 28 May Anno 2c. in the 28th year.

To the well-born, noble and highly learned, our special beloved, > imperial governor, official administrator, and other decreed > councilors of the imperial regiment in the holy empire, now at Speier.

Thus reads our uncle, the landgrave's, missive, which he has given us in this, as follows:

Our friendly service, and what we are able to do dear and good, always before, highborn princes, friendly dear homes! We have come to credible experience that a covenant is to be established between the Highborn Prince, Mr. Johannsen, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave of Thuringia and Margrave of Meissen, our friendly dear uncle, brother-in-law and godfather, and us, that we send an imprint to your beloved; and after we have also been credibly reported that your beloved shall have written down such alliance in time 1). Wherefore, when we, according to the report we have received, have fully provided for it, we should have had no ill will towards your beloved, and should have waited for your beloved to touch our grandfather, brother-in-law and godfather, and us, but rather for service and friendship. We ask, after all this, your dearest kind, correct, described, conducive reply, at this our messenger. Date in our camp at Herrenbreitingen, on the Thursday after Exaudi May 28 Anno Christi 1528.

Schedula.

We also do not want to hold back your love, that we ever and always have provided ourselves with all friendship and friendly good will to them, comfort us also still, and are completely confident, your love will not let themselves be moved in such unfair things against us to ill-will; the same answer asking. Date ut in litteris.

Philips Landgrave of Hesse 2c. ss. z. t. = subscripsit.

To the Highborn Princes, Mr. Wilhelmen and Mr. Ludwigen, brothers, > dukes of Upper and Lower Bavaria, counts palatine of the Rhine, our > friendly dear grandparents.

1. "Written out," that is, as we can see from the answer, cancelled the alliance.

Our Duke Wilhelm's reply to this, which we gave to the Landgrave of Hesse in response to his letter.

Highborn prince, dear uncle! We have received your dear letter, addressed to us in their camp at Herrenbreitingen, on Thursday after Exaudi, yesterday outside of the print of the supposed suggested covenant, of which there is a report in your dear missive, in the absence of the Highborn Prince, our dear brother, Duke Ludwig; and nevertheless a few days ago we received from the imperial regiment at Speier a copy of a covenant, which the noble Prince, our dear Lord and cousin, Lord Ferdinand, King of Hungary and Bohemia, together with several other princes, princes and us, established at Breslau a year ago against the Elector of Saxony 2c. and your love should have been established; to which we, according to the enclosed copy, have given them an answer, marked A. and leave it at that 2); and give your love this answer to their request: that your love reports this alliance with untruth, and that it is fabricated by a dishonorable man, who is inclined to sedition, war and shedding Christian blood, and to lead your love and other princes to ruin; For we have no knowledge of such fictitious, untruthful alliance, nor have we been accused of it by others, to the effect that at the same or other times we have not had our counsels and embassies at Breslau for the sake of this untruthful alliance, or for the sake of other alliances or things, with royal dignity; otherwise no one, whoever he may be, will be able to say or pretend of us with truth. Your love shall also recognize us of the princely mind, where your love requests us of that or otherwise, as acted by us, we do not want to have the truth kept, also do not desire to keep all our doings secret, but may well suffer the light. But we would have provided ourselves to your love completely, the same should not give credence to the untruthful report against us, but reminded us beforehand, and learned our answer and the truth; likewise, not so in the print, as we may think, spread out everywhere, drawn in and named beside others, but still ascribe your love to us, that the same reports credibly that we are no longer related to the drawn alliance. And although we respect the royal dignity and other princes and rulers, they are aware of this supplement, of their opportunity, and of the fact that we are no longer related to the alliance.

2. In the old edition: "touch".

420 Section 1: Mainzer Rathschl. u. Packsches Bündn. No. 840. W. xvi, 503-505. 421

If we do not want to save your love from its letter, your love will undoubtedly find the reason for the truth from this answer of ours in the same and masculine. Date in our city Munich, the third day of June, Anno 1528.

By the Grace of God, William, Count Palatine of the Rhine, Duke of Upper and Lower Bapern 2c.

To the Highborn Prince, our dear Oheim, Mr. Philipsen, Landgrave of > Hesse and Count of Katzenelnbogen 2c.

Nevertheless, since we have carried out all our doings with the help of the Almighty, as befits honest, pious, Christian princes, and inherited from our honest forefathers, during the time of our lives, and intend to continue in this, that we have also been included in the sent out pressure without any constant causes, besides royal dignity, our friendly dear lord and cousin and other princes and princes: so our princely honors require high and unavoidable necessity, our innocence not only against the imperial regiment, Electors of Saxony and Landgraves of Hesse, but rather and solely so that with all other honor-loving states, with which we might have grown into suspicion with an untrue poem, our reported responsibilities would not come to hand, We must show our innocence, and with constant, firm reason and truth, so that our detractors may decide their untruthful mouths, and the pious may see and feel into what dangerous times we have fallen, and that the father of all lies would ever like to incite disgust, outrage, destruction, bloodshed, and, most burdensome, eternal damnable judgment of many Christian souls. And, after all, we may not conceal from your love, friendship, and all the rest of you, that we have so far shown and kept ourselves so neighborly with all our neighboring kings, princes, communes, and others (without reporting glory) in the time of our government, that we shall be blameless of our hopes of such intentions, and of other unjust complaints from all of them; we are also still of that mind, and not only against our neighbors, but against male ones. From this is to be deduced what favor, will, or disposition we bear for ourselves to the covenant drawn up, where the same should be established. And therefore, whoever, be he of high or low rank, shall be in our

To our cousin and uncle, the Elector of Saxony and Landgrave of Hesse, by your love, friendship, and all of you others, we have heard in a different form than now, and especially that we have had some favor or knowledge of, adhered to, or agreed to the covenant indicated above, or who have decreed one through our councils, or who have had one at the same time or at other times at the royal dignity in Breslau, or who have been suggested such a covenant by someone, falsely reported and issued by us: The same has acted, speaks and says as a dishonorable, mendacious man; we also know ourselves so free before God and man that all this should never be said, proven or laid open by us with the least indication and truth. That also the suggested alliance, on our part, is an inhuman, let us say unchristian, dishonorable, lying poem. We also hope, in all respectability, that the above-mentioned cousins and uncle, the Elector of Saxony and the Landgrave of Hesse, as honest princes of the Holy Roman Empire, will know how to denounce the author and promoter of the often-mentioned untruthful covenant, and the royal dignity of Hungary and Bohemia, as well as the other princes, princes and us, in addition to all and every honorable people, who are annoyed by this denunciation, more than to have the same dishonest, lying man before their eyes; From this, then, constant peace will ensue, and such unheard-of wickedness in the German nation will be put to rest, and the right, true reason will be reported, and the distrust that arises from it among all potentates, even the common man, will be rejected unquestioningly and with the truth. We have also, and especially about our grandfather, the landgrave, letter, in which his love reports that the same credibly reported that we should have written out such alliance in time, not provided that we should, through his love, and even less the Elector of Saxony, as we are related to close blood kinship, our unsolicited and unaccountable, in the outgoing print and writings, and then this excuse is the fair truth: Accordingly, to your love, friendship, and you, all others to whom this print and reply of ours comes to be read, our friendly request, amicable request, and gracious request is that you give full credence to such our truthful apology, and to our repugnants and the lying poet, or others who accuse us of the lying alliance.

[422]{.underline} Cap. 12: Of the covenants of the papists. W. xvi, 505-507. 423

And even if this responsibility of ours is sharpened with somewhat heated words by someone, we still ask him to consider our princely tradition, and that we want to be infamous and brought into disrepute with males, and for this reason may not have to circumvent our need for honor, just as everyone is obliged to save his honor in the same case. For the sake of your love and friendship, and for the sake of each one of you, whatever his status and nature, we kindly owe and recognize this. Date in our city of Munich, under our preprinted Secret, on the fifth day of June, Domini fifteen hundred and in the eighth and twentieth.

841. Duke George of Saxony's responsibility for the above-mentioned alliance. December 19, 1528.

This document was first published under the title: "IVElcher gestalt wir Georg von gots gnaden Hertzog zu Sachssen Landtgraff in Duringen vnd Marggraff zu Meysfen von Martins Luther, des getichten Bündtnüs halben inn schriefften vnerfindlich angegeben, Vnd darauff vnnßere antwort." 10 quarto. At the end: "Gedruckt zu Dreßden durch Wolffgang Stöckel." After that in the Eisleben edition, vol. I, 423; in the Altenburg, vol. IV, p. 457 and in the Leipzig, vol. XIX, p. 669. Duke George had Luther's letter to Wenceslaus Link printed both in Latin and (translated by himself) in German in his edition according to his copy. It is found in Latin in Aurifaber, vol. II, p. 385 d; in De Wette, vol. Ill, p. 340; in Erlanger Briefwechsel, vol. VI, p. 290 and in Seidemann's "Erläuterungen," p. 131. German in the above-mentioned collective editions; in Hortleder, "Von den Ursachen des deutschen Kriegs," vol. I, p. 602 and in Seidemann's "Erläuterungen," p. 132. - The Bries of Duke George to Luther is found in the collective editions: in the Wittenberg (1569), vol. IX, p. 292; in the Jena (1566), vol. IV, p. 532; in the Altenburg, vol. IV, p. 458; in Erlanger Briefwechsel, vol. VII, p. II; in Keil, "Luthers merkwürdige Lebensumstände," vol. II, p. 20; and in Seidemann's "Erläuterungen," p. 133. Latin in Aurifaber, vol. II, p. 391l>. - The original of Luther's reply to Duke George is in the Dresden Hauptstaatsarchiv. After that, printed in Seidemann's "Lutherbriefe", p. 35. Then in the aforementioned Gesammtausgahen, in the Erlanger, vol. 54, p. 48 and vol. 31, p. 3; in De Wette, vol. Ill, p. 397 and in Seidemann's "Erläuterungen", p. 133. Latin in Aurifaber, vol. II,

In what way we, George, by the grace of God Duke of Saxony, Landgrave of Thuringia, and Margrave of Meissen, have been accused by Martin Luther of being a

The first is a poetic covenant in writings unintelligible, and our response.

(1) Although we have herebefore, when we at the beginning of the written alliance, which against the high-born princes, our friendly dear cousins, uncle and sons, Mr. Johannsen, Duke of Saxony, Elector 2c., and Mr. Philippen, Landgrave of Hesse 2c, shall be set up, accused, have the answer heard and put in print, also answer against the presented of the same alliance announcer, Otten Pack, and have our innocence brought to light, so that no honest man with some credible appearance will have or know to attribute to us even with the very least that we ever advised or acted of the intention, of which the fabricated alliance does report; Let alone that we should have something written about it in a note, or otherwise have some science about it; for which reason we should also not be unreasonably relieved of all suspicion, accusation and slander, even further responsibility.

2. However, because Martin Luther may not have tolerated such a thing from his conceived envy,' nor recognize the truth of our public innocence, but such a poetic alliance, and on it especially us, now and then attracts in his writings and forms in the people, and we note that this man, and we note that this man, without all distinction and attention to his actions, is given faith and coincidence by many, so our necessity demands that we neither pass over this tacitly nor leave it unanswered, but merely indicate with what consistency and reason Luther held himself in such his pretence.
3. Initially, we are reminded of the words that he uses in the preface of the booklet, based on the mandate of the venerable in God, our special dear friend Mr. Johannsen, Bishop of Meissen, namely: 1) "Our Lutheran princes do not have to come to such honor, indeed, everyone must be hostile to them, and for this purpose seek treacherous plots and alliances against them, of which they must be ashamed themselves afterwards; as also happened to the plot at Mainz" 2c.

(4) With these words, everyone will know that he has made a covenant, and that he would like to make people believe it, but in a hidden way. And in general, so that if he is called to account on the basis of these words, he may say that he has this

1. St. Louis edition, vol. XIX, 1349, § 11.

424 Sect. 1 MainzerRathschl. u. Packsches Bündn. No. 841. w.xvi.507-509. 425

This is the reason why we cannot assume that such a word will be used soon.

5 A few days ago, however, we received a Latin letter that Luther wrote to Wenceslaum Linken against Nuremberg, not only about this covenant, but also about our apology that had gone out, attacking it and us somewhat violently, and it reads as follows:

D. Martin Luther's writing to Wenceslaus Link. 1)

Grace and peace. You know more of the new newspaper than I can write. The alliance of the godless princes, which they deny, you see what motive it made, but 2) Duke George's very coldest excuse, which I interpret almost as a confession. Well, they deny it, excuse it, or make it up, so I know that the covenant is not nothing, or a chimera, although it is a miracle, and sufficiently miraculous, as the whole world knows, that they have publicly tried, done, and still do such things with the mind, with the deed, with the commandment, 3) with stubborn diligence, up to this point: for they want to have destroyed the gospel, no one can deny that.

But what is it to you, who are undoubtedly sure of all this? Only that you know that even we do not believe the wicked, although we offer, desire and give them peace. God disgraces the most foolish of fools ,

than Moab, is more audacious than he is able, and does not court according to his strength, as he has done in every way. Let us pray against these death-defying men, and so far let them be forgiven. If, however, they will again be subjected to something, we will pray to God and then admonish the rulers that they may be destroyed without mercy; for the insatiable bloodsuckers do not want to have rest, but they find that Germany is moistened with blood.

We are now working in the prophets to make them

1. According to Seidemann's "Erläuterungen," 1. c.
2. In Latin: sed - but.
3. In Seidemann: "gebeth". If otherwise this reading is correct, "gebeth" stands for areas. Latin: käieto.

Germanize. Oh God, what a great and annoying work it is to force the Hebrew scribes to speak German; how they resist and do not want to leave their Hebrew way at all, and follow the coarse German. As if the nightingale hurried to meet the cuckoo singing in unison, it should leave its lovely melody and sing after the cuckoo. See you in good health, and pray to God for us. Sunday after Barnabas June 14 1528. Martin Luther.

To the very best and God-fearing man, Wenceslao Linken, a servant of > Christ in the Gospel at Nuremberg, his brother.

(6) Although it is easy to sense from the poem and other circumstances that such writing originated from him, we have not failed to find out thoroughly from him whether he intended to insist on such writing or to give it another interpretation and excuse, and what caused him to do so, to inform us, and to have him write for this reason, as follows:

Writing of Duke George of Saxony to D. Martin Luther. 4)

By the Grace of God George, Duke of Saxony 2c.

A copy of a letter sent by you to Wenceslao Linken against Nuremberg not long ago occurred to us yesterday before date 5), as you have to determine in the present. Although we would like to give credence to this, our need requires us to know this from you as well, and therefore request that you inform us clearly in writing to our messenger whether you have sent such a letter to the above-mentioned Linken according to this one. Given at Dresden, Wednesday Simon and Jude Oct. 28 An. 2c. 28.

Martin's Luther at Wittenberg.

4. According to Seidemann's "Erläuterungen," 1. c.
5. that is the 27th of October. Strange is therefore the remark, which, as Seidemann, "Lutherbriefe", p, 34, states, Thomas von der Heiden is supposed to have put on the back of the copy of the previous letter, that the same was made "hewt Samptags nach Martins (14. November)". Here is either a typing error of von der Heiden or a reading error of Seidemann. We assume that "Saturday after Severini", that is October 24, is to be read. The Erlanger Briefwechsel, Vol. VI, p. 289, has printed the above remark from Seidemann without expressing any concern about it.

426 Cap. 12: On the covenants of the papists. W. xvi, 509-512. 427

(7) And we would have provided, since we desired to know nothing but the truth about him, that he should at least have allowed himself to be heard with a correct answer, yes or no. But we have received a broad answer, according to the following:

D. Martin Luther's reply to Duke George of Saxony. 1)

Grace and peace in Christ. I have received E. F. G.'s writing, in which E. F. G. requests from me a note or copy of half an answer, whether I am aware of such writing; and such, as if I, like the least obligated or prisoner, had to sit here waiting. To this is my short answer: Since E. F. G. is well aware of my great patience, which I have borne up to now over the preface to the New Testament of Emser, and the answer to my heartfelt humble writing; so I will also have patience this time over this piece, which E. F. G. considers a great and severe challenge. And I humbly ask E. F. G. to leave me untried with such notes or copies. E. F. G. will undoubtedly find out from those who have received and handed such notes, even without Luther's help, what such writing is, which E. F. G., more than I, is related to or affiliated with. I do not want to have written anything harder this time against such pious people. For I would be Christianly inclined to have mercy and to plead for E. F. G.'s affliction, if E. F. G. could suffer it. Hiemit GOtt befohlen, Amen. At Wittenberg, Saturday of the last of October 1528.

E. F. G.

willing Martinus Luther.

To the illustrious, highborn prince and lord, Lord George, Duke of > Saxony, Landgrave in Thuringia and Margrave of Meissen, my gracious > lord.

8 From this we could not clearly determine that he wanted to confess to such writing or deny it; thus we were caused to find out about it further and at the council in Nuremberg, where we then found,

1. According to Seidemann's "Lutherbriefe," p. 34.

that Wenceslaus Linke has been confessed, and still is, that such a Latin writing, as indicated, come to him from Martin Luther.

(9) But how it is fitting and proper for an honorable man, and first of all for one who claims to be evangelical, to flee the truth in response to such a writing, in which he attacks us with invective more favorably than others, and not to confess clearly to that which he may easily be convicted of, is for men to judge, and whether to say yes or no to the teaching of Christ, which interprets us, will be determined.

10. From this it should be felt sufficiently what good one has to provide for such a one, especially because he did not leave it at that, but about that, that he had no doubt, how we have shown our innocence against the presented announcer of this poetic alliance, he has otherwise brought to the common man the previously indicated words, in the booklet of both forms, so that one should ever have it and believe that at least such a covenant was made, and thus something true about it and in front of the hand.

But we are, praise God, certain of this, and that such a writing is a public lie, that Martin Luther with all his followers will not know or be able to show the slightest semblance of it, from which it could be taken with certainty, or be considered and made credible, that we have ever talked and acted about, or even thought about, the things of which such a poetic covenant is said.

12 But nevertheless this evangelical man is so bold and impudent, and may spread such an exuberant lie, not only as if he had it from hearsay, but about that, that all those, who attracted such poem half, answered with no, for a solid truth, and write namely so from us:

"Duke Georgen's very coldest apology I interpret almost as a confession."

13 How cold our apology would have been, that is what the letter says, nor would we yet know how to make a more vehement and heated denial to such an accusation. If it had been so cold and similar to a confession, as Luther presents it, it would not have brought out the announcer of such a poem. Therefore, it has even more warmth than Luther's, Pack's, and all the others' accusations and attributions. Which have nothing more than the most bare, coldest, and most lying words, and no one even knows who to indicate the time as such.

428 Sect. I. Mainzer Rathschl. u. Packsches Bündn. No. 841. w. xvi. 512-sis. 429

gedichte Bündniß soll zu Breslau verfaßt sein, mit Wahrheit sagen könnte, oder auch je gesagt hätte, daß sie von solchem Vornehmen etwas gehört, oder auch die Note! gesehen. However, we have all those who were in Wroclaw at the same time, among whom none of us will say such a thing with certainty, and that he wants to be known, and will blame us.

14 Pack initially, in order to give shape to his lie, referred to the Highborn Prince, Henry the Younger, Duke of Brunswick and Luneburg, 2c., our friendly dear Lord, that his love should have seen a copy of this covenant with us. However, on the day when he presented himself as the announcer of this covenant, he not only did not admit it, but also when his previous fame and calling were held up to him, he silently passed over it and did not know how to insist on it. However, we have requested and asked that Duke Henry of Brunswick be questioned about it; if his love, or anyone else, can credibly say with truth that something, and even the least part of it, was seen with or around us with our knowledge before the copy of such a poem was sent, then we will say that Luther did not do us an injustice by calling our excuse the coldest.

15 Without this, however, it is necessary for our honor to say that Luther is the coldest liar that we can think of, and that he cannot give his lie any warmth or form, and without any cause or necessity must always mix it in. And since he boasts of a spirit, as it is also attributed to him by his followers, it is truly not he who teaches him to recognize and state lies for lies and truth for truth, but precisely the contradiction. And for this reason he had to regard our truthful apology as a lie, and say: he interprets it and interprets it as a confession of the covenant.

16 From this, everyone can see how many such false interpretations he has taught and imagined in the Holy Scriptures, previously from the poor simple-minded man. After he has also now let himself be heard that he wants to write Eccles. Hist. about the miraculous works that happened in his Gospel, he may well put this lie of his into it; for it is well lost for one, and almost well adorns the others.

(17) And if he had the spirit of truth with him, he would give him no doubt from many apparent indications, which can also be obtained from natural indications.

The author of the book, who is a member of the "German Catholic Church," has been a member of the "German Catholic Church," the "German Catholic Church," the "German Catholic Church," the "German Catholic Church," the "German Catholic Church," the "German Catholic Church," and the "German Catholic Church. It may well be, however, that because they burned Luther, that grace did not unreasonably deprive him of this knowledge.

18 And although such a falsehood can be noted in many ways, it appears in particular, first of all, from the title of the Royal Serenity of Hungary and Bohemia, which time also wrote itself King of Hungary, and yet in this poem it alone is given the title "of Bohemia. 1)

19. On the other hand, Royal Serene Highnesses of their ancestors, Kings of Hungary and Bohemia, are not used to mention them with the title common to princes, but to call them Serene Highnesses, and King Ludewig, more blessed, their brother; all of which is omitted here, not only in Royal Serene Highnesses, but also in the names of the other princes and princes, and nevertheless High King Ludwig is called "gracious lord", 2) quite contrary to the usage of the chanceries.

Thirdly, in the words: "our most gracious dear brother and gracious lord", 3) the right chancery order is not kept, but according to the status of the persons mentioning the Imperial Majesty, the chancery would have made it thus: our dear lord brother, gracious and most gracious lord.

Fourth, the princes of Saxony tend to place the Thuringian land before the Meissen land; this is not always respected, but is sometimes inverted. 4)

22. The fifth, for the sake of exaggeration, is more imposed on us, 5) than otherwise two or three; in which one should ever have felt the poem.
23. Sixthly, the Royal Serene Highness of Hungary and Bohemia does not presume to write or name "her prince" 6) to us, as we have indicated in this poem; in doing so, the error is to be noted in particular.
24. For the seventh, it is public on the day, that Storkau and Besko are not principalities, but two dominions, 7) and our cousin, the Elector of Saxony, have not been for twenty years; but are nevertheless so constituted, as other falsehoods more.
25. No. 829, § 1 and? 2 2c.
26. No. 829, s 2.
27. No. 829, s 3.
28. No. 829, U 3 and 5.
29. Jn No. 830.
30. No. 829, s 5.
31. No. 829, 8 5.

430 Cap. 12. of the covenants of the papists. W. xvi. 515-517. 431

25 To the eighth, we shall "deal with both Dukes of Brunswick"; 1) and yet it is on the day that Duke Erich of Brunswick is equal in time to us at Breslau; 2) therefore, if something had been before hand, his love would also have been drawn to it.

26 From all of which, and especially because none of the skilled men were named, and yet stated, as if they had been present, they had only apparently felt, and as it were grasped, that this alliance is nothing other than a completely false poem.

27 Nevertheless, Luther, by inspiration of his spirit, may write of himself that it was sought against his princes, and that he must now be ashamed of it, and that they deny it, excuse it, or deny it, so that he knows that the crime is not vain nothingness nor a chimera.

(28) Whoever boasts that he knows something, especially if he claims to know it knowingly, must show an external cause of which he has such knowledge, other than that he has seen or heard it himself, or at least that he has heard it from two unsuspected persons who have seen or heard it.

Now it may well be that Luther saw such a poem, or made it heard, perhaps also made it part of himself, or gave advice on it; and thus it could well be believed that he knew it knowingly. And not to refrain from it, because he showed consistent, credible causes in his stated science, which should have moved everyone to such a testimony, and that he had to write it from himself. Or, for the sake of such an accusation, he would make a public contradiction, and spread the truth as wide as his lies, and confess that he knowingly lied to us about this fictitious alliance, and that he knowingly knew that it was a vain nothing, fictitious chimera, and one of the greatest lies ever told or heard.

(30) And since this is not done by him, we do not know how to make it warmer for him than we did in our apology. And we must say and write of him that the apostate monk leans on us as a desperate, honorless, perjured wicked man; as such our apology, which was considered the coldest of all by him, is male, who gave us such an apology.

1. No. 829, § 12.
2. Here, in the Altenburg edition, Vol. IV, p. 160, according to which Walch gave the text, are the words: "nicht gegenwärtig gewesen", which, as Seidemann, "Erläuterungen", p. 132, note, says, are to be deleted.

The law of the covenant is not to be enacted, assigned, or blamed without a word, and it is not to be found (whether God wills it) who carries it out or makes it credible (that anything has ever been done on our part).

And because Luther himself subsequently states it to be a sufficiently strange miracle, it would ever have been proper, and greatly deserved, for him to find out about it thoroughly, because he thus, and above all our denials, gave a false, unknowable testimony to such a public lie with his knowing science. Which he also dares to affirm with a completely unfounded reason, saying that the world knows that we and others, stated in the poetic covenant, have done and still do such things publicly with mind, deed, commandment and all diligence.

32. But if by the word talia, or such things, it is understood that this covenant is said, as he uses it, it is no less a lie than the covenant itself; and there is no one in the whole world who would say and prove with certainty that we have shown ourselves to be the least bit unfriendly to our cousins, the Elector of Saxony and the Landgrave of Hesse, in our will and spirit, as the covenant attributes to us, or that we have even given some cause for this, that one would have suspected such a thing to us. However, the fact that we have otherwise not wanted to let the Lutheran sect collapse in our countries, but have been most vehemently in favor of it, cannot at all follow from this that which the sealed alliance indicates. And Luther himself should be ashamed of such a childish introduction.

(33) As we have also shown him sufficient causes before, on account of which we have not yet been able to regard and hold his seductive teaching as the true gospel, or that it is according to the same; to which he now gives us much more cause, through his above-mentioned public lie, to persist and remain completely in our former opinion. For we have not yet learned from Scripture that Christ, our Savior, used such a public and deliberate liar as his apostle, and through him had the gospel preached and spread throughout the world.

34/ Therefore, where Luther refers to the gospel of Christ in the following words of his writing, it is just as true and believable that he admits to us that we would like to see it destroyed, than that he blames us for the fictitious covenant. He has previously charged us with such outrages and fictitious falsehoods, that we have been deprived of the gospel.

[432]{.underline} Section 1: Mainzer Rathschl. u. Packsches Bündn. No. 841 f. W. xvi, 517-519. 433

and otherwise insulted us with a variety of abusive words, and would have thought that he should one day be satisfied with his lust and desire to insult us in such a shameful way; but there will be no end to it.

For the fact that he mixed into his writing some Greek words, which (as we have reported) are almost shameful, has the appearance of touching us with them, and wanting God to disgrace us, as the most foolish of fools, because of our boldness and pride, in which he compares us to Moab; which is the usual meaning of his gospel. From the gospel of Christ, and that the apostles used such, it is not yet indicated to us. And Luther would easily have commanded God Almighty something better than this, for it is ever said: God does not desecrate anyone.

(36) We have never claimed to have any special wisdom, but God willing, Luther should not bring us into foolishness, that he should persuade us to believe lies for truth, or that we should let lies remain unaccountable to us, even if he pledged us more than his conscience.

37 Because this, as man's best treasure, is found to be false in him, and because of hope, envy and zeal he cannot recognize lies alone, but as soon as it serves his purpose, he proclaims it to be true, and commits his science to it: so it does not matter much to us that he almost boasts of his prayer and insists on it. If it had been according to his will, his cursing, scolding and praying would have had much more power and apparent effect.

In his writing, he also calls the others and us death throes and insatiable bloodsuckers, who would like to see bloodshed in German lands. But for our part, praise God, if we pass over his other manifold, bloodthirsty writings, there is not so much indication of this as is found in his own writing, where he says: that he would admonish the princes that we should be driven out without all mercy.

39 In which words we cannot feel the peaceful gospel of Christ, but rather that he desires our blood and destruction.

40 And although he, praise God, is too weak to do so, he does not rely on his prayer, as he otherwise insists, but on some princes whom he thinks he can bring to it. Now whoever has these princes?

He knows best what he thinks he is capable of. We hope that they will ever get to know him, and that they will see his lies for what they are. He will not frighten us with this, nor will he put us in some fear that we should abandon our plans and make ourselves dependent on his sect.

(41) For we are undoubtedly confident of all and every ruler that they will not allow such a lying man to provoke or seduce them into unseemly behavior. We do not want (if God wills) to give cause for this on our part, but know how to behave toward males in such a way that it should be unobjectionable to us at all times and answerable with the truth. And therefore, to all men, and to each one according to his position, we make our friendly request, our gracious intention, and our kind request that they not give Martin Luther any credence or faith in what he has written about us because of the poetic covenant, but that we lack all suspicion because of it,

42. Luther is also to be respected and held in high esteem for someone who, without any reason or consistent cause, gave such a lying testimony to such a public poem and wrote it about himself, using 1) his knowledgeable science. For the sake of each and every one of us, we want to deserve this willingly and kindly, to compare and recognize it in grace and all good.

We have had our secret expressed in writing, and give it at Dresden, Saturday after Luciä 49 Dec. Anno Domini 2c. 28.

842: Otto von Pack's letter to Martin Luther about the fictitious alliance.

Dat. Cassel, 23 Jan. 1529.

The original of this letter is in Hamburg, DIs. I, toi. 76; subsequently printed in Kolde, ^.nnloota, p. 110 and in Erlanger Briefwechsel, vol. VII, p. 48. Earlier it is already, as also Walch reports, printed in OoorFÜ Ollristiani ckonnnis IntnUnrum litornrurnquo votorumnonckuin ockitururn KpioiloAium,

x. 548.

Translated from Latin.

To the venerable father, Mr. Martin Luther, the drommeter > (bueeiriutori) of the divine Word, his most sacred friend.

Hail, my dear Martin, in Jesus Christ our Lord, amen.

1. In the old edition: "vorfändung".

[434]{.underline} Cap. 12: On the alliances of the papists. W. xvi, 519-522. 435

The other day I read Duke George's tragedy, or rather diatribe, and then your answer, which pleased me and all honest people particularly. For how far does not Satan go? He not only blinds people with his seeing eyes, but also makes them mad and crazy with good sense. That is how he uses to deceive his own. But in a short time you shall know the bright and right truth, and at the same time my innocence. Ever since the light of evangelical truth began to shine on me, it has never occurred to me to deceive even one person, let alone to cause such a great disturbance in all of Christendom. God is my witness that I have wanted to appease the anger of the wicked, but not to provoke it even more; the intended agitating

I want to discover evil actions, but not to sow new ones; I want to warn the pious lovingly and make them cautious, but not to incite them to war or rebellion. I leave it to the divine will that the matter has turned out differently than I thought; but it is quite enough for me and my conscience that I have preserved so many righteous and godly people through my disgrace and through the exceedingly great loss of all my property (for I have nothing more than an unharmed conscience). Other things you will learn from this messenger, who is an honest and God's word loving man. Fare well and be well with me. Farewell in Christ with your whole house. Given at Cassel, 23 Jan. Anno 1529.

Otto von Pack, Doctor.

The second section of the twelfth chapter.

Of the Convertions of the Protestant Princes and Estates at Torgau, Rodach, Schleiz, Schwabach, Schmalkalden and Nuremberg.

1. from the convent at Torgau.

843 The Mayor and Council of the City of Nuremberg apologize to Saxony and Hesse for not being able to take any decisive action before the upcoming Diet of Speier regarding the intended alliance for the protection of religion. Feb. 15, 1526.

From Hortleder, "Von den Ursachen des deutschen Krieges," Vol. I, Book VIII, Cap. I, P. 1312.

Most Serene, Most Illustrious, Highborn Princes and Lords! Our subservient and willing services are ready and waiting for Your Electoral and Princely Grace. Grace with diligence. Most gracious, gracious lords! E. C. and F. G. have sent a letter to us, the three elders of the council, with notification and designations of a day which E. C. and F. G. have set for Torgau on account of the divine word, also its resistance and handling, and the gracious request that we should, on such a day, order our embassy, with full authority, to help to establish an understanding in such matters 2c.

Introduction to all kinds of Christian memoirs, its content quite subserviently heard.

2 Our desire and inclination is not only to stand and stay by his holy word as the foundation of our salvation, but also to faithfully protect and handle it, as much as it is proper and always possible for us humans to do. May the Almighty graciously give us his divine assistance in this matter (as we do not doubt) and confirm that which he has begun to work in us.

It may be, and public daily history 1) gives irrefutable testimony, that, according to E. C. and F.G. letters, the clergy have hitherto subjected themselves to pursue this light of divine word by manifold ways and practices. But whether their actions have not served more for the benefit and acceptance of the Christian congregation, the promotion and expansion of the same Word of God, than for its prevention, we, praise God, find this out every day; we are also still of the consoling, undoubted confidence that He, who has made His divine Word glorious

1. History - what is happening, events.

436 Section 2: Conventions at Torgau 2c. No. 843. W. xvr. 522-524. 4Z7

He will also break the intention of those who oppose him and show himself as a mighty God, who is also the Lord of his enemies, so that they will have to recognize him as a Lord, whether they want to or not.

(4) Although, in our opinion, it is quite wise and prudent, and the duty of all Christian authorities, to take faithful precautions, so that the subjects are not only fed with the word of God, but are also provided with it, so that they remain with it, live peacefully among themselves, and are protected and preserved from the violence of the unpleasant, we nevertheless consider it difficult to place the handling of the divine word on temporal or physical assistance. For since the Word of God is the most powerful and mighty thing in heaven and on earth, and therefore mighty enough to sustain itself without the protection and help of all men, it will not, in our opinion, require any human intervention.

(5) We will not mention the difficulty of seeking other bodily comfort and help besides God (in whom alone trust must be placed), which is either not necessary or useful.

But now E. C. and F. G. are unaware that this matter. are unaware that this matter, which concerns the Word of God and our faith, as well as its handling and protection, whatever may be attached to it, is not only a common matter that affects all Christian persons and estates separately, but is also, above all other matters incumbent upon the kingdom, the most important and most excellent, of which, according to our convenience, a reasonable equality should be sought and something unanimous and permanent established, by special persons, regardless of how Christian and good it is meant by them, something fruitful to be tractiren and to decide, difficult to send, as also E. C. and F. G. as praiseworthy, reasonable princes before us. And take care that the complaints of which some estates, inclined to the Word of God, have to be concerned in this respect, are prevented and stopped, that (to speak humanly of it) it must be necessary and the most noble main thing to promote with the highest diligence, so that in a common imperial or other Christian assembly, it is initially acted upon and decided not only to preach the holy gospel clearly, loudly and purely, as was done at the recent imperial diet in Augsburg, and in

The only way to do this would be, according to our opinion, to make an equal effort to abolish, change and eradicate the many abuses that have been introduced, which are publicly contrary to God's word and the salvation of one's neighbor, and which are not to be tolerated in the Christian assembly without danger to the conscience, and to allow all Christian authorities to abolish those things that are contrary to God's word, and to carry out in their territories those things that the holy gospel will bring about. This would be, in our opinion, the only way to promote God's word, to live peacefully and unitedly, to preserve the country and its people quietly, and to avoid the danger ahead, if only the honor of God and the salvation of the subjects, and not one's own benefit, were sought in such a thing. For without this, as we fear, and as every reasonable Christian may judge from the divine word and reason, a divided kingdom will hardly endure, and all means sought outside this proper path will not only be unfruitful or unstable, but will rather give cause to strengthen the wicked in their pretensions, and to induce them, as much as possible, to further discontent and subjection.

7 Thus also E. C. and F. G. know and see this every day irrefutably at work, that the punishment of the rebellious subjects has given the clergy and those who have been opposed to the word of God up to now, a noticeable comfort of their intention, and has caused this courage in them, as if they now have the victory in their hands, and are so powerful of fortune, of time, that there is no longer any danger for them. What these repugnants have practiced in many ways before the Roman Imperial Majesty, our most gracious Lord, in order to prevent the divine word and to preserve many of their abuses, status and nature, and what, without a doubt, they are practicing more and more every day to disgrace their imperial majesty against us and other statuses that have a desire and inclination for the word of God and would like to see things Christian and good, is E. C.'s and F. G.'s business. C. and F. G. unconcealed. Therefore, we, as a community of the Holy Roman Empire, which has to expect much evil from others, who are also obliged to keep a strict watch on the Imperial Majesty, as their rightful, unified, temporal lord and sovereign, in all temporal things, according to divine command, are well advised to act carefully and in such a way that the Imperial Majesty does not have cause to show his disfavor on us more than on other imperial estates.

[438]{.underline} Cap. 12: On the covenants of the papists. W. xvi, 524-527. 439

and that others do not draw glimpses and impulses from this to revolt against us, who have now been sitting for about many years in various troubles, challenges and persecution of our enemies, and therefore have all the more cause for danger, and to shoot at us like a target.

(8) But we do not point this out to EC and FG because we are fainthearted or fearful in some ways because of these things (for we are sure that we have God for our helper, and so He for us, on whom we in this matter, being without remedy, are justly defiant, who then may be against us?), but so that E.C. and F.G. may remember it, so that in this matter, as men, we may not be moved untimely.

9. So then, and with all diligence, we have so far worked for ourselves and with the help of others, to move the Princely Serene Highness of our most gracious Lord, and by His Serene Highness' encouragement, the Imperial Majesty and other estates of the Empire, so that at the future Imperial Diets, or by a free Christian Concilium, these excellent things, Christian, constant unity, orderly handling and fair equality of the Word of God and its fruit, would be acted upon; Just as recently at Augsburg, to our eighth, not an unskillful way and beginning was made for such a thing, and therefore it is a good consolation that God Almighty, at the next coming Imperial Diet, will communicate His grace even more abundantly to carry out this work in a more stately manner, and to bring it into orderly execution: Therefore, for all the Christian reasons and causes mentioned, it is indeed somewhat difficult for us to enter into some decisive action or understanding at this time, before the future and the appearance of this Imperial Diet, because it is so close at hand, and because it will be considered somewhat hateful not only by the Emperor's Majesty, but also by many other estates, to which we are bound with alliance.
10. provide us with all of this according to E. C. and F. They will not take this notice of ours, which is based on reported and all Christian good causes and our mere need, to their disgrace, nor will they point out to us that in these important matters we are still looking to the Emperor's Majesty, our rightful Lord, and this Imperial Diet held by His Majesty, and that we place our comfort, trust and hope in Him who has graciously called us into the wonderful light of His holy Word.

(11) Thus we are confident, without doubt, that God, the Father of all comfort and mercy, who has not considered and has not used E. F. G. as the least instrument, promoter and handler of His divine truth for the comfort of His Christian community, will also strengthen and handle them, E. C. and F. G., and will abundantly communicate His divine mercy to them. and to communicate his divine mercy abundantly, to continue in such Christian conduct boldly and manfully, and to walk among their adversaries without fear, steadily and in such a way that not only country and people are peacefully governed, protected and sheltered, but also the enemies of the divine word receive through this a great horror, and the pious a cheap consolation, heart and courage; which we also wish E. C. and F. G. to do. C. and F. G. from God heartily and eagerly, and in God, because he is faithful, do not doubt at all. What we, then, as Christian people and a member of the Holy Kingdom, can always promote, advise and help in the future Diet and in other ways for the glory of God and His Holy Word, also for Christian unity and the salvation of all Christian subjects, should be done by us with all possible and faithful diligence, not only by E. C. C. and F. G., their subjects and us for good, but in general for the benefit of the whole of Christendom.

12. that we do not want to hold E. C. and F. G. in subservience; for we are inclined to show E. F. G. subservient will, and also want the love of divine word, us and common our city, E. C. and F. graces faithfully and subserviently, and have ordered the same E. F. G. in the protection of the Most High. Date on the 15th day of Februarii Anno 26.

Mayor and Council of Nuremberg 2c.

To Duke Johannsen of Saxony, Elector, and Landgrave Philippsen of > Hesse.

844 First alliance between the Elector John of Saxony and the Landgrave Philip of Hesse, for the protection of religion and Christian ceremonies, established at Torgau, May 2, 1526.

In Hortleder, "Von den Ursachen des deutschen Krieges," p. 1314 and in Lünig's Reichs-Archiv, purtis speoiul. oout. II, x. 36.

By the Grace of God, we John, Duke of Saxony 2c. and Elector 2c., and we Philip, by the same Grace Landgrave of Hesse, confess: After God the Almighty, out of special providence

440Section 2: Of the Conventions at Torgau 2c. No. 844. W. xvi, 527-529. 441

In the light of the Holy Spirit's blessing, and through his mild grace and unspeakable mercy, his holy, eternal and pure Word, as the only consolation for us, the food for our souls and the highest treasure on earth, of which we should be justly grateful to his divine graces for eternity, and, whether God wills it or not, it is nevertheless, unfortunately, openly known in the daytime, what many and various practices have been sought and undertaken for some time, especially by the clergy and their followers in the holy kingdom, to suppress and destroy this same holy divine word again, and to tear it completely out of the hearts and consciences of men, if it had been possible.

2. And although up to now they have not been able to do anything against this with their obstructive attempts, but the more they have striven, acted and practiced against it, the further, by the miraculous effect of God Almighty, this action of theirs has served for the benefit and reception of the Christian congregation, the promotion and expansion of the divine word, as this is still seen daily before our eyes, in quite undoubted and firm confidence, that he who has sent his divine word for the glory and honor of his holy name, for the salvation and enlightenment of his Christian congregation in this world, will continue to break the intention of those who oppose his word, as has happened up to now, and show himself to them as a mighty, powerful God in such a way that they must recognize him, willingly or unwillingly, for a mighty God and Lord, so that they do not have anything to say: Where is now their divine word and gospel, of which they have held so much?
3. Also, although Imperial Majesty, our most gracious Lord, next appointed and announced an Imperial Diet in Augsburg, which we (because we ourselves were prevented from appearing due to noticeable marriage and causes) were confident would have been and still want to be of the highest necessity, both from the things and from manifold brave causes, The imperial mandate was also understood by many as if the letter gave and brought it, that such innovations and doctrines, contrary to the old customs, and in addition to the deficiencies and complaints, which the secular had against the clergy, and again, should be advised and acted upon; Thus also that the entire messages of the secular estates, ours and others, and of the greater part, out of unavoidable necessity, to prevent further disunity, bloodshed, and other grievances, are to be discussed in the Mei

It has been the duty of the Emperor and the Empress to apply for this article, as the main piece of all imperial action, in which the honor of God and the eternal and temporal welfare of all Christian estates and subjects depend, and to have a Christian understanding in these matters. However, due to the fact that the Imperial Diet proclaimed by Imperial Majesty did not take place this time, but was extended to the first day of May, next to Augsburg, and was held at Speier, it had to remain, confident that there, for the reasons considered (as it should have taken place next to Augsburg), according to the Imperial Majesty's writing and mandate, it would again be judged.

4. And although we are quite inclined to unite with other estates on such an Imperial Diet of Christian equality in everything that is in accordance with the Word of God and the true understanding of His Holy Gospel, we also most gladly see that equality according to right and Christian understanding may be made by the bestowal of divine graces, and we hope for special glory, that we ever and always show ourselves to be obedient Electors and Princes towards the Roman Imperial Majesty, as we are inclined to do now and to our end, and do not want to be found otherwise, and that we may tolerate and suffer the knowledge and instruction of the Imperial Majesty, Electors, Princes and other estates of the Empire in all matters in which we are obligated to follow out of dutiful obedience; We also hereby declare against everyone that, God willing, no one shall have cause to complain against us, as if he did not receive justice against us, and therefore have cause to act against us, our country and people.
5. Now that we have been informed, and we have been given many warnings, that the public and daily actions give some indication that, notwithstanding all that has been said, and especially that at the next Imperial Diet at Speier, of Imperial Majesty, our most gracious Lord, by mandate and according to the agreement made on this matter next at Augsburg, the matters concerning the divine word and the spiritual and worldly afflictions against each other shall be discussed out of unavoidable necessity; We have also, in part, allowed ourselves to be heard by our skilful persons next to Augsburg, and are once again requested to compare ourselves with other states of the empire in accordance with right and Christian understanding 2c., by the

[442]{.underline} Cap. 12: On the covenants of the papists. W. xvi, 529-532. 443

The churchmen and others, who are dependent on them, unexpectedly practiced the Reichstag and whatever was decided there or might be considered good and convenient, further and with assiduous diligence, also established a covenant of them, and of their highest fortune, which they could not accomplish with it, that such should be subdued with the extension and transfer of much money, to keep their old hitherto conducted burdensome abuses, against the divine word and gospel, in pregnancy, and to suppress the truth of God and his word; and to do so in such a way that those who, by the grace of God, allow his holy word to be preached and other things according to it in ceremonies and other things in their lands (as they are guilty before God and their consciences), and allow them to go against the customary abuses that have been touched upon, should be overrun by their practices and instigation, and by their money, and their land and people damaged, attacked and ruined because of it.

6. Now that it would be burdensome, even frightening and pathetic to all Christian hearts, that truth should be suppressed and untruth take its place, and that these things should befit us and every Christian authority otherwise; We do not want to say that we should rather call upon God daily and ask Him to lead us further to the knowledge of His divine word, light and will, because we should not allow what is done according to the given grace of God in sermons, ceremonies and other such things (even if it is against many touched abuses) and be against it in some ways: Therefore, we do not give any cause for such actions, and for the sake of our office, for which we have been provided by God Almighty, we owe and are obligated to protect our subjects from unreasonable violence, and also to take faithful precautions, so that our subjects may not only be further protected with the Word of God, 1) but also be provided in such a way that they may remain so, and be protected and saved from the violence of the unrighteous:

(7) Therefore, considering that necessity requires it, and touching our duty, that we may be related to our own and others who depend on the divine word, we will require ourselves, even from the causes above mentioned and from the offerings made to men, to be unrefusable to that end.

1. "bewiedemt" will probably be as much as: grazed.

so that our people may be protected from unreasonable, unprovoked war, violent and ungodly harassment, remain unoffended by the Word and all the more peaceful: now and herewith in the name of God, in honor and praise of His holy name and word, out of Christian mind, heart and right faithfulness, also to no one's chagrin, nor contrary, but solely for the protection and salvation of ours and others who are of the same mind about much touched matters, as our understanding is able to do, who we are also inclined to take into agreement with us in the same form, have united, assembled, and given each other in understanding as we do and want to have done herewith, thus:

8. Where the above-mentioned adversaries and their followers, on account of the divine word and those things which, in accordance with it, are carried out and held against the above-mentioned abuses in our principalities and lands, or also want to use other things as a pretence, since it is meant in principle on account of the divine word mentioned, and each of us could tolerate knowledge and instruction about such pretended pretence things, as mentioned above: That we add body and goods, land and people, and all assets to each other, and that one of us wants to harm the other, who wants to be attacked, overdrawn, or burdened, as strongly as we can, at our own expense and damage, and to come to help and rescue.

(9) But in all this our trust is not in ourselves or in our country and people, but in God the Almighty, according to His divine will, revealed through us as His instruments and instruments, to whom it is little to conquer with many or few against the enemies, humbly and with devotion placed and set. All with faithful, Christian and right opinion, and without all danger.

(10) And that this agreement and understanding of ours in all its points and articles may be the more steadily and unalterably kept and lived, we Duke John, Elector, have hereunto knowingly affixed our seal, and signed it with our own hand. Done at Torgau, Wednesday after the Sunday Cantate 2 May, after the birth of Christ our dear Lord in the year 1526 2c.

845 Repetition, extension and renewal of the agreement concluded at Torgau between the Elector of Saxony and the Landgrave of Hesse.

** **[444]{.underline} Section 2: Conventions at Torgau 2c. No. 845 ff. W. xvi, 532-534. 445

The first of these is a covenant made for the sake of protecting the faith. Done at Magdeburg, June 12, 1526.

In Hortleder l. c. p. 1317 and in Lünig's Reichs-Archiv 1. e. p. 38.

1st By the Grace of God, we John, Elector, and John Frederick, father and son, Dukes of Saxony 2c., Philip, Otto, Ernst and Franciscus, brothers and cousins, all Dukes of Brunswick and Lüneburg, Philip, Landgrave of Hesse, Count of Katzenelnbogen 2c., Heinrich, Duke of Mecklenburg, Prince of Wenden 2c., Wolf, Prince of Anhalt, Count of Ascanien, and Lord of Bernburg, Gebhard and Albrecht, brothers, counts and lords of Mansfeld, confess: After God the Almighty, by special providence and by good, mild grace and unspeakable mercy, has made His holy, eternal and pure Word, as the only consolation for us, the food for the souls and the highest treasure on earth, that we should be thankful to His divine grace for eternity, and, if God wills, wills, has made it appear to men again: so, unfortunately, it is publicly known on the day what 2c.

The further content of this document is identical with that of the preceding one (No. 844) from word to word up to the end, therefore only § 10 is added here.

(10) And that this agreement and understanding of ours in all its points and articles may be kept the more steadfastly and unalterably, and be lived up to, we the above-mentioned Electors, Princes and Counts, each of us, as Duke John, Elector, for us and our son, Duke Hans Frederick 2c., and we Duke Otto and Duke Ernst, for us and Duke Franciscus, our brother, have knowingly affixed his own seal to this letter, and have signed it with our own hands. Done at Magdeburg, on the twelfth day of the fallow month after the birth of Christ our Lord, one thousand five hundred and six and twentieth year.

846. Admission of the old city of Magdeburg to the alliance agreed upon there between the Elector of Saxony and several other princes and counts, for the protection of the true pure religion and what is dependent on it. Done at Magdeburg, June 14, 1526.

From Hortleder I. e. p. 1319.

By the Grace of God, we John, Archmarshall of the Holy Roman Empire, Elector, and John Frederick, father and son, Dukes of Saxony, Landgraves of Thuringia and Margraves of Meissen, Philip, Otto, Ernst and Franciscus, brothers and cousins, all Dukes of Brunswick and Lüneburg, Philip, Landgrave of Hesse, Count of Katzenelnbogen 2c, Henry, Duke of Mecklenburg 2c., Wolf, Prince of Anhalt 2c., Gebhard and Albrecht, brothers, Counts of Mansfeld, confess that we have taken the honorable and wise, our dear specials, council, Jnnungsmeister and community of the old city of Magdeburg and their descendants into the understanding and agreement, which we, by the bestowal of divine graces, for the promotion and propagation of his holy word and gospel, and what depends on it, out of Christian goodwill, we have resolved and united with one another, at their special submissive request, entreaty, and petition, they also hereby, at such their request and entreaty, enter into it.

And because the prescription of such understanding and agreement could not be executed here now due to lack of time, and for other reasons, we want to prepare the same in our above-mentioned name, and have it sealed and sent to those of Magdeburg, from date in four weeks, the next approximate. On the other hand, they shall again hand over a reversal to our messenger, as a copy was sent to them, all without danger.

In witness whereof we have hereunto set our seal, and given at Magdeburg, this fourteenth day of the fallow month, Anno Domini 1526.

847 Execution of the acceptance of the old city of Magdeburg into the understanding and agreement, which the Elector of Saxony and several other princes and counts, for the protection of the true pure religion and what is pending, along with the city of Magdeburg reversal letter about it. Given June 25, 1526.

From Hortleder I. c. S. 1319.

By the Grace of God, we John, Archmarshall and Elector of the Holy Roman Empire, and John Frederick, father and son, Dukes of Saxony, Landgraves of Thuringia and Margraves of Meissen 2c., Philip, Otto, Ernst and Franciscus, brothers and cousins, all Dukes of

446 Cap. 12: On the covenants of the papists. W. xvi, 534-537. 447

Brunswick and Lüneburg, Philip, Landgrave of Hesse, Count of Katzenelnbogen, of Dietz, Ziegen, Hain and Nidda, Henry, Duke of Mecklenburg, Prince of Wenden, Count of Schwerin, Lord of the Lands of Rostock and Stargard, Wolf, Prince of Anhalt, Count of Ascanien, and Lord of Bernburg, Gebhard and Albrecht, brothers, Counts and Lords of Mansfeld, hereby declare: After we, out of Christian, princely and good opinion, for the promotion and spreading of God's word, His holy gospel and what is pending on the same, by the bestowal of divine grace, have resolved and united with each other in a special understanding and agreement, all according to sound and content, as follows from word to word:

By the grace of God, we Johann, Elector, and Johann Friedrich, father and son, Dukes of Saxony 2c, Philip, Otto, Ernst and Franciscus, brothers and cousins, all Dukes of Brunswick 2c, Philip, Landgrave of Hesse 2c, Henry, Duke of Mecklenburg 2c, Wolf, Prince of Anhalt 2c, Gebhard and Albrecht, brothers, Counts of Mansfeld 2c, confess: Since God the Almighty by special providence and by good, mild grace and unspeakable mercy has given His holy, eternal and pure Word as the only comfort for us, the food for souls and the highest treasure on earth 2c..,

3. And because the honorable and wise people of Magdeburg, our beloved specials, mayors, councillors, jnnungsmeister and congregation of the old city, as those who bear to God's Word, His holy Gospel, and what depends on the same, by the bestowal of divine grace, inclination and will, have humbly and diligently urged and requested of us that we take them with and beside us into such our understanding and agreement, with the humble and Christian supplication that they and their descendants, to the understanding and agreement of God's Word, His holy Gospel, and what depends on the same, that we will graciously and favorably take them into our understanding and agreement with and beside us, with the submissive and Christian submission that they and their descendants, at all times, as far as the divine word, the holy gospel, and what depends on it, is concerned, will commit to us all their property, as far as such extends, and will not seek any help, withdrawal or refusal therein; As they have pledged themselves against us in a letter of reversal under the city's seal.
4. at such their submissive request and inheritance, we, the Reigning Prince, Princes and Counts, confess that we, the mayor, council, mayor and community of the old city of Magdeburg and their descendants have taken with and beside us into our above-mentioned understanding and agreement, and therefore hereby, by virtue of this letter, take them in, where they and their descendants are

If they also suffer persecution, adversity and affliction on account of the divine word and what depends on it, and are therefore attacked, overdrawn or burdened by someone, that we then draw upon them to the greatest extent possible and at our own expense, and thus come to their rescue and help; But that they shall at all times, as far as the divine word is concerned, and as far as the same is concerned, again contribute all their property, as far as this extends, according to their prescription, to us; all faithfully and safely. In witness whereof we, the Reigning Prince, Princes and Counts, have each hereunto set our seal, as we Duke John, Elector, for ourselves and our son, and we Duke Otto and Ernst, for ourselves and our brother, Lord Franciscum, knowingly affixed to this letter. Given on the fifth and twentieth day of fallow month, Anno Domini 1526.

Reversal of the House of Magdeburg.

1. we mayors, council, Jnnungsmeister and community of the old city of Magdeburg 2c. As the most illustrious, noble, highborn princes and lords, Mr. Johann, Duke of Saxony and Elector, Mr. Johann Friedrich, father and son 2c., Mr. Philipp, Mr. Otto, Mr. Ernst and Mr. Franciscus, brothers and cousins, all Dukes of Brunswick and Lüneburg, Mr. Philipp, Landgrave of Hesse 2c., Mr. Heinrich, Duke of Mecklenburg 2c., Mr. Wolf, Prince of Anhalt 2c., and the noble, well-born, Mr. Gebhard and Mr. Albrecht, brothers, counts and lords of Mansfeld 2c., our most gracious and gracious lords, out of princely, Christian and good opinion, for the promotion and spreading of God's Almighty Word, and what depends on it, resolved and united to a special understanding and agreement, all according to sound and content, as is reported above in their chur- and princely graces.

(2) Because we are so much in God's grace that such actions of their sovereign, princely, and royal graces are blessed, Christian, and just, and the salvation of all our souls finally rests in the Word of God. Since, by the grace of God, we find so much with us that such a thing as their sovereign, princely, and royal conduct is blessed, Christian, and just, and the salvation of all our souls finally rests in the word of God, their sovereign, royal, and royal families have, at our humble and diligent request and entreaty, graciously accepted us with and beside them in such an understanding and agreement with their sovereign, royal, and royal families, F. G. and G. have graciously taken us into their understanding and agreement; with gracious entreaties to us and our descendants, where we suffer persecution, repugnance and affliction on account of the divine word and what depends on it, and would therefore be attacked, overdrawn and burdened by someone, that their churf.

[448]{.underline} Section 2: Conventions at Torgau 2c. No. 847 f. W. xvi, 537-539. 449

G. wanted to come to our rescue and help in the strongest possible way, at their own expense and damage.

3. Accordingly, and in consideration of the foregoing of our most gracious and gracious lords, the electors, princes and counts, gracious and Christian will, we confess for ourselves and our descendants that we will at all times, as far as the divine word, the Holy Gospel and all that depends on it, we will again place all our assets, as far as this extends, with our most gracious and merciful lords, and will not seek any help, withdrawal or refusal in this, all faithfully and safely.

And in witness whereof we have hereunto set our seal, which was given after the birth of Christ our dear Lord, in the year six and twentieth, on the 25th day of the fallow month, 2c.

848: Margrave Albrecht of Brandenburg, Duke of Prussia, has established a special alliance with Prince John of Saxony for the protection of the faith and all that depends on it. At Königsberg in Prussia. September 29, 1526.

In Hortleder 1. e. Cap. 6, p. 1321 and in Lünig's ReichsArchiv, pari. spse. eont. Ill, p. 310.

By the Grace of God, we Albrecht, Margrave of Brandenburg, Prussia, Szczecin, Pomerania, Duke of the Cassubians and Wends, Burgrave of Nuremberg and Prince of Rügen: After God the Almighty, out of His special providence and through His good merciful grace and unspeakable mercy, has made His eternal, holy and pure Word, as the only consolation for us, the food for our souls and the highest treasure on earth, of which we should be thankful to His divine grace for eternity, and whether God wills it or not, has again made it appear to men: But it is plain to see what many and various practices have been sought and undertaken for some time by some of the aforementioned clergy and their followers in the holy realm, in order to suppress and destroy this same holy divine word, and to tear it completely out of the hearts and consciences of men, if it had been possible.

2. And although they could not have done anything against it with such deceitful plots, but the more they acted, practiced and strove against it, the further, by the miraculous effect of God Almighty, their action served for the benefit and reception of the Christian assembly, the promotion and expansion of the same word; As this is also seen daily before our eyes, in quite undoubted and firm confidence that he who has sent his divine word into this world for the glory and honor of his holy name, for the salvation and enlightenment of his Christian congregation, will for the sake of his word continue to break those who oppose their intention, as has happened up to now, and show himself to them as a mighty, powerful God in such a way that they must recognize him, willingly or unwillingly, for a mighty God and Lord, so that they do not have to say: Where is now their divine word and gospel, of which they have thought so much?

(3) And although we, for our own glory, hope that we will ever and always show and keep all due obedience to Roman. Imperial Majesty all due obedience, as we are then inclined to do for the time being and to our end, nor do we wish to be found otherwise, shown and held, also in due places, in all matters in which we are obliged to follow out of due obedience, We will tolerate and suffer knowledge and instruction, as we have also commanded ourselves against everyone, so that, if God wills, no one shall have cause to complain against us, as if he would not receive justice against us, and therefore have cause to act violently against us, our land and people.

4. But since we are told, and have been made to believe by various warnings, that the public and physical actions give some indication that, notwithstanding all that has been said, they will continue to practice with diligent diligence, and that the adversaries will also set up alliances, of their highest ability, which they cannot accomplish with it, that such will be subdued with the expenditure and transfer of much money, in order to keep up their old, hitherto practiced, burdensome abuses against the divine word and gospel, and to suppress the truth of God and the word as much as is in them, against the divine Word and Gospel, and to suppress the truth of God and His Word as much as is in them, and to do so in such a way that those who, by the bestowal of God's grace, allow His holy Word to be preached, and other things according to it in ceremonies and other things, in their countries, as they are guilty of before God and for the sake of conscience, and allow it to be preached against traditional abuses, may, by their own means, be allowed to do so.

450 Cap. 12. of the covenants of the papists. W.xvi,539-542. 451

practices and incitement, and on account of their money should be overdrawn and their land and people damaged, attacked and spoiled because of it.

5. Since it would be burdensome, and frightening and pathetic to all Christian hearts, that truth should be suppressed (although it is in no one's power), and that untruth should prevail, and with these things the occasion arises that something else befits us and every Christian authority, we will remain silent, that we should rather call upon God daily and ask Him to lead us further to the knowledge of His divine word, light and will, because we should not allow what is done according to the granted grace of God in sermons, ceremonies and others in accordance with the same (even if it is against many touched abuses), and be against it in some ways; For this reason, we do not give anyone cause to take any offensive action, and we are obligated and obligated by virtue of our office, for which we have been provided by God Almighty, to protect our subjects from unjust violence, and also to take faithful precautions, so that our subjects are not only further protected with the Word of God, but are also provided in such a way that they remain in it, and may be protected and saved from the violence of the unrighteous.
6. Accordingly, we confess and declare in this letter that in the name of God, to the honor and praise of His holy name and word, out of Christian mind, heart, and right loyalty, and also to no one's annoyance or offence, but only for the protection and salvation of ours, we hereby unite with the Highborn Prince, Our kind and dear Lord and Grandfather, Mr. Johann, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave of Thuringia and Margrave of Meissen, united as follows, and given in an understanding, as we also hereby do, and want to have done.
7. Thus: Where the above-mentioned adversaries and their followers, on account of the divine word, or on account of changes that have followed or are still to follow from the word of God, and the things that, according to it, are carried out and held against the above-mentioned abuses in his beloved principality and lands, or also other things for the sake of appearances, since the divine word touched upon would be meant in principle, and his loved ones could tolerate knowledge and instruction for such pretended appearances, as touched upon above, that we may then have S. L. help, advice and assistance, namely:

If his loved ones or the S.L.'s land and people would be overrun, burdened or attacked for this reason, we will send his loved ones a hundred armed soldiers at the S.L.'s request for help, at our own expense, until they reach his loved ones' land, and if they reach their land, they shall be maintained by the S.L. with a fair amount of transfer, fodder and costs, but at our pay and expense.

(9) Since it has been agreed and granted between the aforementioned our dear lord and uncle and us that each of us can bring other more Christian princes and states into this Christian, friendly, prescribed union, that we both have the diligence and power to do so, and whether one or more of them commit themselves against us with less help than has been foreseen, that on the other hand each of us shall not owe him any more than he grants himself against us, 2c. Whether now after this more princes or other states would come to us in this prescribed Christian, friendly union, and we therefore from their one, before from the above-mentioned our dear lord and uncle, the Elector of Saxony 2c., and send it, and thereafter also be requested by the said dear lord and uncle, on account of the help prescribed herein: as much as we have then sent for help on the first admonition of the other contracting relative, we shall not be deprived of the help requested thereafter, as long as we are burdened with it, and furthermore; and that such and everything else between us be understood and kept Christian, friendly, faithful and harmless.

(10) But in all things we will not put our trust in such our covenants, or in ourselves, but in and upon God the Almighty, according to His divine will, through us as His instrument and instrumentality, to whom it is also little to conquer with many or few against the enemies, humbly and with devotion, all with faithful right Christian opinion and without all danger.

11. and that this our agreement and understanding in all its points and articles be kept the more constant and unaltered, we have attached our seal to it, and signed it with our own hand 2c. Given in Prussia, at our castle Königsberg, Saturday on the day Michaelmas Sept. 29 Anno 1526 2c.

[452 Section 2: Conventions at Torgau 2c. No. 849 f. W. xvi, 542-544. 453]{.underline}

2. Of the Protestant Estates' Legation to Emperor Carl the Fifth, and the Convention established at Rodach 1).

849. compulsory note for the envoys to be sent by the protesting Electors and Estates to Emperor Carl the Fifth. The 26th of May, Anno 1529.

From Müller's Historie von der evangelischen Stände Protestation, Book II, Cap. I, § 4, P. 146.

After my most gracious and gracious lords, the Elector and the Princes of Saxony, Brandenburg, Lüneburg, Hesse and Anhalt, also the honorable free and imperial cities, which adhere to their Electoral and Princely Grace Protestation, have ordered you, my lords and friends, as their Princely Grace Embassy and Advocates to ride in Hispania to the Imperial Majesty. The noble and princely graces, as well as the honorable free and imperial cities, are much interested in this trade: so our, their princely and princely graces, have ordered you, my lords and friends, to be their princely embassy and advocates, to ride in Hispania to the imperial majesty. [Therefore, we, their electoral and princely graces and favors, kindly request and ask you to promise us, in place of their electoral and princely graces, and on behalf of the honorable cities, in good faith, that you will act faithfully and diligently in the matters in question, according to the instruction you have given and the order you have received, and deal with the allowance in the most faithful and exact manner, and that you will neither give away nor honor anything beyond the granted sum of two hundred florins, if a good parting is given in this matter, without our most gracious, gracious and favorable lords and friends' good knowledge and will; That neither of you without the knowledge and will of the other will take up or spend anything, and that you will faithfully account for your expenditures, and that you will also show and keep yourselves in all this as faithful messages and attorneys of our most gracious, gracious and favorable lords, as their graces and favors and our trust stand in you. Actum on 26 May Anno 1529.

1. Thus Ungewitter, "Geographisch-statistisch-historisches Handbuch", vol. I, p. 294, writes this name, likewise Guericke, Kirchengeschichte (7), vol. Ill, p. 165; against it Walch "Rotach" and likewise the Erlanger Briefwechsel, vol. VII, p. 110. De Wette, vol. Ill, p. 465 writes "Rothach", likewise Seckendorf, List. Imtü., lib. II, § 46, ^.ää. L.

850. instruction on what our envoys to the following princes, princes, and cities are to present, solicit, and act upon the surrender of our sealed document of credence to the Roman imperial and Hispanic royal majesty, our most gracious lord. May 27, 1529.

In Müller 1. e. Book II, Cap. 2, Z1, p. 147 and in Lünig's Reichs-Archiv, pari. Zsn. oout. II, x>. Walch notes that this instruction was also written in Latin and French, which is also evident from the following document.

I. First of all, to express to Her Imperial Majesty our most subservient, owing obedience and most willing service, as our most gracious Emperor and Lord.

(2) And then to tell Her Imperial Majesty the following opinion: After Her Imperial Majesty had undertaken to hold a common Diet at Speier on the other day of the month of February, no doubt not without special cause, and had it advertised and proclaimed in the Holy Empire, which Diet was immediately extended and adjourned until the first and twentieth day of the same month, in addition to such advertisement:

3. Thus we, the Elector and the princes, in our own persons, and we, the free and imperial cities, by our stately embassies, as obedient members of the holy empire, have joined together in a certain imperial diet, and have no other opinion than to help to discuss everything at such imperial diet, to act and to decide, which might always have served to promote God's honor, the welfare and acceptance of common Christendom, the Holy Empire and Her Imperial Majesty, as well as the increase and preservation of common peace and justice.

(4) As we have noted each time from the most recent and other notices of Imperial Diet held by Her Imperial Majesty, that Her Imperial Majesty, as a praiseworthy, peaceful Emperor, would finally direct his mind and highest inclination to the effect that, through such Imperial Assemblies, things should be considered, tractted, and carried out that would prosper the peaceful, Christian harmony of all high and low estates in the Holy Empire. For what else would the manifold imperial diets be either useful or necessary for, if the grievances and deficiencies incumbent upon the Holy Roman Empire were not remedied, and if that which is necessary for all estates and subjects were not to be

454 Cap. 12: On the covenants of the papists. W. xvi, 544-547. 455

Peace, tranquility and absorbing would like to promote, taken in hand, and as much as possible should be brought into the work?

(5) But we could not avoid to inform Her Imperial Majesty, as a Roman Emperor, protector and guardian of the Holy Roman Empire, also our most gracious right Lord and by God decreed temporal authority, not only out of our, but also of all relatives of the Empire preceding high necessity, the following opinion in highest submissiveness.

(6) Although Her Imperial Majesty has appointed a common Diet in Speier for the past six and twentieth years. The same way her Imperial Majesty of the past six and twentieth years appointed and announced a common Imperial Diet at Speier, out of the remote necessity of the Holy Roman Empire and its members, and there appointed her Imperial Majesty's brother and governor in the Empire, our dear lord, uncle, brother-in-law and most gracious lord, the King of Hungary and Bohemia, as well as other commissars of her Imperial Majesty, namely the venerable, high and gracious King of Hungary and Bohemia, brother-in-law and most gracious lord, the King of Hungary and Bohemia, also other commissars of her Imperial Majesty, namely the venerable, reverend, noble and high-born princes, dear lords, friends, uncle, brothers, brothers-in-law and gracious lords, Mr. Bernhard, bishops of Trent; Mr. Casimir, Margrave of Brandenburg 2c., of blessed memory; Mr. Erich, Duke of Brunswick and Lüneburg 2c., and Lord Philip, Margrave of Baden 2c., decreed: Who then, in virtue and by virtue of their plenipotentiary power and command, delivered to them by their Imperial Majesty, with all the Princes, Princes and other Estates of the Holy Roman Empire, but among others, and most especially in matters concerning our holy faith, religion and the ceremonies thereof, after due deliberation and advice, that they have unanimously agreed and decided that, for the sake of such high, important matters, an application should be made to Her Majesty for a common, free, Christian concilium, or at least a national assembly, where the same matters would be dealt with in the most equitable manner, by means of an embassy decreed at that time by the common estates of the empire. And that in the meantime all Princes, Princes and other Imperial Estates, and each one for himself, with his subjects, in all and so much as the Edict, by their Imperial Majesty, is to be applied for. Majesty at the first Diet held by Her Imperial Majesty at Worms. Majesty's Diet at Worms, should and would live, govern and conduct themselves as each one hoped and trusted against God and Her Imperial Majesty. Majesty and trusted to answer for it.

7 As the common imperial decree of the Speier Diet clearly states, which was also unanimously accepted by all the estates of the empire, and which they agreed to keep.

1. Whereupon we Ferdinand, Prince and Infante in Hispania, Archduke of Austria, of Burgundy 2c., Imperial Majesty's Governor, and we the appointed commissioners, above mentioned, by virtue of our power, on account of the Roman Imperial Majesty, our most gracious and most merciful Lord, do and promise to keep and perform everything and anything that is written above and may affect Imperial Majesty. Majesty, steadfastly, firmly, and unbreakably, and sincerely, to keep and perform it, to comply with it strictly and without refusal, and to live it, not to do anything contrary to it, to perform it, to act on it, or to let it go forth, nor to permit anyone else to do anything on its account, except all danger.

(8) And we, Electors, Princes, Prelates, Counts and Lords, also of the Electors, Princes, Counts and of the Holy Roman Empire, envoys, embassies and authorities, as named. We, the Electors, Prelates, Counts and Lords, as well as the Electors, Princes, Counts and the Imperial and Free Cities of the Holy Roman Empire, envoys, embassies and rulers, as they are called, also publicly confess with this letter that all and every of the above-mentioned points and articles have been made and decided with our good knowledge, will and counsel, and that the same, all together and especially, hereby and in virtue of this letter, consent to the same, do speak and promise by right, good, true faithfulness, which, as much as each of his sovereigns or friends, by whom he is sent or has authority, concerns or may concern, to keep and perform truly, steadily, firmly, sincerely and unbreakably, and to comply and live with it to the best of our ability, without danger.

(9) And let such farewell be sealed by their Imperial Majesty's rulers, governors and commissars, also princes, princes and other estates of the empire with their seals, as is due, and confirmed for necessity; so that such stately acts shall be confirmed in good faith, and as much as possible, according to the same printed farewell.

(10) Notwithstanding such unanimous and credible union, and the accepted consent and resolution of all the Imperial Estates, it has been prevented and abolished by some of the lesser part, that all the Imperial Estates have not sent their decreed embassies to their Imperial Majesty, no doubt for no other reason than that they have feared when such embassies come to their Imperial Majesty. The Imperial States were prevented by some of the lesser part from riding to their Imperial Majesty with messages ordered by them, no doubt for no other reason than that they feared and worried, when such messages came to their Imperial Majesty, that their Majesty would report the form and occasion of the matters with reason of truth, and otherwise than as and hitherto done by the counterpart.

1. Document No.809, §§31, 32.

456 Section 2: Conventions at Torgau 2c. No. 850. W. xvi, 547-549. 457

The court has also warned and persuaded the people not to obey or comply with the other party's objectionable request.

11 When at this Imperial Diet at Speier an Instruction was presented in Her Imperial Majesty's name. In this instruction, among other things, it was stated that it should be the mind and opinion of Her Imperial Majesty to rescind the article now reported, which was decided upon in the previous Speierian Convention, and which she promised to uphold, and which she had sealed and confirmed, and to return the matter to the old, erroneous and dangerous status; which, however, for the reasons hereafter mentioned and other excellent causes, we do not at all provide to Her Imperial Majesty, but doubtlessly consider it, even though such instruction should have emanated from Her Imperial Majesty, that this is the case. that this is either due to an unequal report of those who concealed the opportunity of this important trade, or to the previous action of some who might be inclined to cause even more proliferation in the Holy Empire: confident that if Her Imperial Majesty had had a sufficient report of the reason for such matters, or of the previous Speierian and other imperial treaties decided before it, which complaints would certainly have resulted from it, if they were to be annulled and passed in such a manner, Her Imperial Majesty would not have been induced to issue such an instruction; because we have committed ourselves to Her Imperial Majesty as a just person, and because we have not been able to do so. Majesty, as a just, Christian and honor-loving Emperor, that Her Imperial Majesty's heart, mind and soul will not be moved to such an instruction. We have no intention to act against what has been unanimously decided, accepted and ratified by Her Majesty's duly authorized commanders and commissars, in addition to all other Imperial Estates, or to rescind, change or allow someone else to do, without the prior consent of all Imperial Estates, so that this act may affect all of them and each of them in particular: Therefore, out of necessity, Christian good opinion, not only for our own and our conscience's sake, but also for the sake of God Almighty and Her Imperial Majesty. Majesty, for praise, honor and dignity, for the prevention of further disturbances and displeasure in the Empire, and also for the sake of the preservation of common peace, we have submitted our advice and objections at the above-mentioned Imperial Diet to the effect that the other princes, princes and estates of the Holy Empire, in the case of the articles mentioned above, drawn up in the previous Speier Agreement, shall, out of appropriate

The people of the city of Vienna, who have been informed by us of the reasons for this, their loves, favors and graces at that time, will remain a Christian council until a future one, and no evil should be decided against them.

12. And when, by some repugnant action, the article indicated, in the pretense that therein alone should consist a brighter declaration and purification, was completely abolished, and in its place some burdensome, unpleasant articles were put in, which would rather lead to discord, division, and presumably to further unity than to peace and goodness, which, for our and our subjects' souls and consciences' sake, would be completely inconclusive in many ways, and presumed further development than unity, peace and good, which would also be quite infallible to us and our subjects' souls and consciences in many ways, if we had given their imperial majesty's governors, orators and commissars, as well as the other imperial states, our manifold shortcomings and complaints, our manifold deficiencies and complaints, in a friendly, good and subservient opinion, and made several honorable, reasonable suggestions, so that the much reported article of the previous Speierian farewell, if it should ever be misunderstood by some, would be more equanimous, more equitable and more reasonable, should be explained in an equitable, reasonable and fair manner, without any other oversight, because all princes, princes and other estates of the Holy Roman Empire would not have made any mistake with us, but would have settled it without any great hindrance or objection.
13. But when princes, princes and other estates of the empire had insisted on their undertaking, and had not accepted our proposals, in the opinion of deciding in this matter by a majority: If the previous agreement of the empire, also its unanimous decision, the approval, acceptance, high obligation and victory of all the imperial estates, had been brought to their remembrance by us, with the further reminder that it would not be due to them at all, to change or rescind such unanimous imperial agreement in the appearance of a majority, because out of the assets of all equity and human right 1) such a unanimous decision of the imperial estates should and must be changed again by a unanimous approval of the same: For if it were in accordance with right and all reasonable order that in temporal worldly affairs, since the matter does not concern many of them in common, but each one in particular, some resolution of the more part against the others and diminish and one of their special approval should not take place, it would be much more reasonable, lawful and orderly,

1. "Rightly" put by us instead of: Judging.

458 Cap. 12. of the covenants of the papists. W.xvi. 549-552. 459

to act in this most supreme, most excellent matter, since it does not concern the temporal, but fundamentally and without means the glory of God, the salvation of souls and consciences, for which reason every person, high and low, for the sake of his faith, life, deeds and actions, must give a serious account and responsibility for himself before God the Almighty and His just, unchanging judgment, and his righteous, unchanging, serious judgment, must give account and responsibility for himself, and in this no man would help, be relevant to, or support any other order, even of the greater or lesser part, along with other more excellent high movements, which we would have indicated to the common estates for the purpose of putting an end to their intention in the most modest and friendly way. But in spite of all this, and notwithstanding our faithful request, exhortation, entreaty, proposal and reminder, the other imperial estates would have persevered in their undertaking and decided in favor of an imperial treaty; But that we, for the following and other obvious and necessary reasons, complained to the highest degree, would not have been able to accept or approve the same resolution and farewell in any way, but would have publicly protested against it out of pressing necessity, of no other opinion, than that our conscience should not only be clear for ourselves, but also for the sake of our commanded subjects, to whom we have been ordered by God, according to their Majesty, to be sovereigns and regents. to whom we are ordered by God to be superiors and regents, as is only fair, to save also Her Imperial Majesty. Maj., as in this matter reported badly and unequally, to report the matter with better true reason, as we hereby do to Her Majesty. Maj. in the shortest possible time in all submissive obedience, thus:

14. Majesty that during the time of Her Imperial Majesty's reign and before that a good while ago, many contentious articles and errors had occurred on account of our holy faith. Maj.'s reign, and before that a good while ago, there had been many contentious articles and errors on account of our holy faith; so, too, through the public teaching, preaching and proclamation of the holy gospel, things had reached the point where the same doctrine had spread everywhere in Christendom, but before that in the German nation, and had come so far that it had been accepted by many estates in Christendom as just, true and Christian, and had hitherto been held and advocated for it without means.

(15) Although many a splendid council and action to counter such divisions and to move the Christian estates into unity had been undertaken and put into effect during the many imperial congresses that had been held so far, daily experience would have taught us so much about this.

that Her Imperial Majesty's governors, decreed commissars and commanders The Holy Roman Emperor has indicated that His Majesty's governors, decreed commissioners and commanders, in addition to princes, rulers and other estates of the Holy Roman Empire, may not find a more feasible, more constant and less burdensome way to help this matter in the Christian action of pending confusion, than that a common, free Christian concilium be held and announced by His Majesty's help, as has always happened in the Christian Church up to now in such disputes of our faith. This is what has happened in the Christian church up to now in such disputes of our faith. Not only all the imperial states, but also the majority of all the empire's relatives and subjects, and especially their Imperial Majesty, would have supported them in this way. And some of the most recent imperial agreements, 1) especially the one at Speier of the sixth and twentieth year, as reported above, would have been seriously put to the test, that their Imperial Majesty would have asked for a conducive approach. Majesty should be requested in the most favorable manner for the conducive scheduling of such concilii, to which also the majority of all those who would be attached to the Gospel and inclined to it, and to whom the opposite of it would have appealed and offered themselves. Although we, together with others, certainly provide that this means and decision of an approved and accepted Christian council should remain valid, and that no one should be obliged to determine, act, and deliberate on it by any other repugnant means, the other princes, rulers and estates of the empire had undertaken at this imperial diet at Speier to take action on all the exhortations and notices that had been given, and also on several important main points of these important matters of our faith, by their resolution and agreement; But how just, could her Majesty., as a Christian, praiseworthy and understanding Emperor, can judge for himself. For since the same imperial estates before and now considered it useful, necessary and fruitful to hold a Christian concilium for the best, they would have declared loudly and more than enough that in no other place than in a free Christian concilium would it be proper to act justly in this matter, and thus they would have surrendered the power of their determination, resolution and judgment, even if they had had some, without means. How then could one thing always suffer alongside the other? For if these matters had been put to the action of a concilii, the estates of the empire would not have been able to act with any

1. In Walch's old edition: "des jüngsten Reichsabschied".

460 Section 2: Conventions at Torgau 2c. No. 850, W. xvi, ssr-ssi. 461

If they have the right to subject themselves to some action, however small it may be, and if they have the right to do so, what need would there be for a council?

16 Secondly, in a crazy time, namely in the 24th year, her Majesty had planned to hold an Imperial Diet at Speier; but when it reached her Majesty that many of the princes, princedoms and other imperial estates had made themselves skilful with some brave counsels, in the opinion that in matters of the Gospel and of our faith they should act there the more nobly, her Majesty had forbidden such plans to the imperial estates by written order issued by her Majesty. Her Majesty had most seriously forbidden such plans to the Imperial Estates by written order issued by Her Majesty, with these reasons attached, that such important matters should be dealt with in a Christian common council and in the presence of Her Imperial Majesty. This would have left not only such action in matters of faith, but also the entire Imperial Diet to be held. From this we could draw this undoubtedly certain reason that Her Majesty would not be of any other mind than that this trade, and what may be attached to it, should not be traded and acted upon by some special imperial estates, as is now done, but by a common Christian council; and that Her Majesty's mind, commission and order would not be placed there at all, in this matter, beforehand without Her Majesty's and other Christian estates' presence. and other Christian estates, although it was said that only the time between here and the Concilii should be kept that way. For so, according to Her Imperial Majesty Majesty. Opinion and command, outside of a Christian Concilii and Her Imperial Majesty's Majesty. If, according to the opinion and command of Her Imperial Majesty, no action is taken on such important matters outside of a Christian Council and Her Imperial Majesty's presence, then neither now nor in the meantime of a Council shall anything be traced or carried out by the Estates in these matters as for a general resolution.

17 Thirdly, because Her Imperial Majesty has given the Commission and Instruction Maj.'s invitation to this Imperial Diet, as well as the commission and instructions submitted to their commissioners at this Imperial Diet, it is clear that Her Imperial Majesty has promised and promised what will be decided at this Imperial Diet for the honor, benefit and welfare of the Holy Roman Empire. Majesty has promised and pledged that whatever is resolved at this Diet for the honor, benefit and welfare of the Holy Roman Empire, Her Imperial Majesty will faithfully observe and uphold. If, as a result of the cassation of the previous Speierian imperial treaty, there should be some discord, strife and further development in the Holy Roman Empire, we could by no means presume that Her Majesty would be inclined to enforce the same treaty for herself, or with the help of some of the

The imperial estates, without the consent of the others, which would have helped to decide the same beforehand, and to cause something more burdensome for it. For which imperial state would want to respect their Imperial Maj. Majesty's mind that she would have given her commissioners the power and command to do and decide what might presumably result in mischief, harm and discord in the Holy Empire? In addition, we had no doubt that the commission, authority and instruction given to her Majesty was not based on a final command, i.e. that the content and letter of the same should be strictly followed and lived, but on a useful, fruitful concern of all imperial estates in general; as princes, princes and the other estates of the empire understood this in the same way, and therefore made several changes against the letter of the instruction. For if it had been the strict opinion of Her Imperial Majesty If it had been her Majesty's strict opinion to act entirely in accordance with the Instruction and not otherwise, what would have been necessary for her Majesty's authority and commission, given to her Majesty's Commissars? What use would this Imperial Diet and all the Imperial Estates described therein have been for their presence, concerns, advice and decisions? From this we can sufficiently remember ourselves that the other imperial estates, by assuming some force or command to contravene the previous imperial treaty at Speier or to cause other complaints in the empire with it, would have had no cause from their Imperial Majesty. Maj. had no cause to presume.

(18) Fourthly, whether we can expect the Imperial Majesty to be satisfied with the articles that the other imperial estates have adopted at this Diet. Maj. in the articles that the other imperial estates had decided upon at the previous Speier Agreement at this Imperial Diet, and to indicate to each of them, in particular, a great deal of our high complaints, where we should accept and agree to the articles, in a different way and as a matter of necessity: we would nevertheless like to make such an arrangement until Her Majesty's happy future in the Empire, which we would expect with great joy and satisfaction, or at another suitable time. We would, however, like to make such an arrangement until her Majesty's happy future in the realm, which we would expect with but joy and desire, or at another more opportune time, but nevertheless, before others, inform her Majesty of this subsequent high complaint, and what would have driven us to our protestation in particular: namely, that some of the same articles have been placed where we should accept and consent to them, that we would have to act against our conscience without any means. We wanted to keep silent of all our subjects and dependents, on whom we imposed an equally burdensome and unmistakable burden on their conscience by our approval; and where no other cause but this should be in view:

462 Cap. 12: Of the covenants of the papists. W. xvi, 554-557. 463

we respect the same more than enough, that the imperial estates would have had a reasonable, guilty motion, not to knowingly oblige us by their resolution to that which we would never want to answer to God for the sake of our conscience. For since it would ever be obvious, and irrefutable among all Christians, that if a man considers something to be wrong, and acts on it, if it were otherwise right in himself, it would be sin and damnable; Should we now, by granting the same burdensome articles, or in other ways, be compelled to do that which, from the indication of the divine word, we considered either unjust or a public error in our hearts and consciences, it would not only be most burdensome, injurious, and damnable to us, as Christians, but also, in the case of men, believers and unbelievers, reproachable, and most shameful to our holy faith. We also fully consider that it would be more beneficial, less dangerous and detrimental for us to put the temporal in danger, than to fall into the hands of the Almighty God by such approval of public damnable sins. Moreover, we have always desired from the bottom of our hearts, and we still do, since our minds would never stray, either with knowledge or out of willfulness, not even for our own benefit or piety, but only to seek the glory of God and His holy Gospel, and the salvation of our pious subjects; If anyone from the imperial estates, spiritual or secular, should suspect us of some unchristian insanity, action or misbelief, and want to report all this to us with divine truth: We would be inclined to refrain from such errors, of which we have none in ourselves, without hindrance, just as we would still be without means. For no man on earth could ever deny this with truth; even the clergy themselves would have to confess it. Thus, Pope Hadrianus, through a papal commission and instruction, which he gave to his orator at the recently held Imperial Diet at Nuremberg, would have freely confessed in the same way and announced that there were many certain infirmities and abuses in the Roman Church, 1) moreover, that these abuses were also reported at the Imperial Diet at Nuremberg to one hundred of their Imperial Majesty and the papal authorities. Maj. and the papal orators in writings). From this their

1. In Document No. 718 of the 15th volume of our edition.
2. Document No. 722 in the 15th volume of our edition.

Imperial Maj. Maj. himself, as a highly understanding Christian Emperor, graciously remind us that we also have sufficient cause from the public abuses before our eyes, although the Word of God does not bear witness to them, and that we are also obligated to pacify our consciences in all of this in such a way that we should not, with knowledge, permit, accept or approve anything objectionable against them. It also behooves every Christian, in matters concerning the salvation of souls and our faith, to look neither to the crowd, nor to old habits, nor to repugnant customs, nor to the great multitude, nor to a greater number, but without means to the truth of their God, from whom they have received soul, body, honor and goods, government and all being, as not only the holy divine Scriptures, but also the ecclesiastical papal laws themselves are clearly and expressly able to do.

19. Fifthly, we should not unreasonably consider the impossibility and what might result from the execution of a burdensome and repugnant parting in this great important trade, above and beyond the aforementioned excellent causes: for although our subjects knew, and were told by God's word of necessity, that they owed obedience to the authorities, they were also unaware that they would need some coercion by which to sin and act against their conscience, no less than we were: But besides this, it is also not known to them that they are not obliged to grant a certain compulsion, by which they are required to sin and act against their conscience, no less than we are; that in this case, too, and since it concerns God's strict command without means, all obedience to man would cease. If we now fall into this blindness, that we want to consent for ourselves to what would be burdensome for our souls and consciences, and knowingly sin for ourselves (from which God Almighty mercifully wanted to protect us), our subjects would not accept this as certain to be done, but, as can undoubtedly be seen from the previous action, would show themselves to be opposed to it, so that it would be impossible for us to obtain it and bring it to fruition. What further development, aggravation, disobedience, apostasy, and separation of all civil order 3) and common peace would cause, how far this burdensome plague would spread in the holy realm, whether it would not cause public irreparable riots, revolts, and all indecencies, which one would want to prevent, and whether the last days would become worse than the first, which we would like to prevent according to our highest ability, would not be a problem for us.

3. Inserted by us.

464Section 2: Of the Conventions at Torgau 2c. No. 850. W. xvi, 557-559. 465

less to her Imperial Majesty. Mas., as the highest promoter of all peace and justice, holder of the common peace of the land, and a ruler of the Holy Roman Empire, than to graciously consider us, on whose backs the highest burden would be placed. For the subjects of the holy realm are now instructed this year that they do not want to be instructed in these important high matters, since it concerns the honor of God and His holy gospel and the salvation of their souls and consciences, by any other means than by the certain word of God. If we were now to depart from the previous imperial decree at Speier, and fall into such burdensome articles, and were also to undertake to impose them on ours, without a prior thorough presentation of divine truth, or before a free Christian council, for which all the imperial estates had hitherto urged the highest discord in favor of a just action, it would be certain that such a thing would be impossible to raise among the common man and subjects. Since no man, to whom this would not be in his power, from which he could expect nothing but a final ruin and all danger, should be urged or be obliged to accept it, this movement would be so brave and respectable, notwithstanding all the other causes mentioned above, that the Imperial Majesty, as we have no doubt, would not have given us the opportunity to take it up. Maj. would not, as we do not doubt, refer our refusal and non-consent to any disgrace, and, besides the impossibility of our doing so, would not consider it of little benefit and promotion of the common welfare of the Holy Roman Empire that, by such protesting and non-consenting, we would have prevented a troublesome beginning of greater unpleasant uprisings and revolts, and much more a frightening and irretrievable outcome of the same.

20. It is certainly not in our mind, will and opinion to give any cause for discord, division, apostasy, revolt and repugnance in the holy realm by these or other actions of ours, but rather to devote all our diligence, effort and labor of our highest fortune to faithfully prevent such things, as we would not have been less willing to do in the same way than our forefathers did; That all our actions and what we have suffered because of them, where they are presented to Her Imperial Majesty with reason and truth, should also be considered. Majesty should be presented with reason of truth, would give obvious testimony. But what has been achieved in this matter by the recent Speierische

If we were to take leave, the way would certainly not be, as one would think, to cause much future harm, but, as we have heard, the only way to cause the greatest harm; but we, as the obedient Christian members of the holy kingdom, inasmuch as we also recognize ourselves guilty, would much rather and more cheaply see this prevented with the utmost diligence, and for our part we would not like to lose anything from it 1).

(21) The Imperial Majesty should also take care of all of us. Majesty should therefore take care of all of us, both universally and in particular, that we do not only owe it to Her Imperial Majesty, as our rightful united Lord, to be ordained on earth by God, but that we also owe it to Her Imperial Majesty, as our rightful united Lord, to be ordained on earth by God. Majesty. and faithfully promote everything that may always serve the dignity, honor, welfare and reception of divine truth, of the holy empire and of common Christianity, but also to join with our subjects and relatives in the meantime in a common concilii or national assembly, in matters concerning our holy faith and the same religion, by means of divine assistance, so that, whether God wills it, nothing else but an honorable, princely and Christian mind, love and inclination towards God, Her Imperial Majesty, common Christendom and the Holy Empire shall be publicly felt, and doubtless no one shall have cause to blame or accuse us all of some unchristian action, rebellion and disobedience in some way; Nor would it be in our minds to refuse or protest in others, where these matters of conscience, faith and Christian religion, and what therefore might be a common grievance to us all, are not concerned, but would in such cases, where it is the necessary help against the Turk, The Imperial Majesty at Worms has established the necessary assistance against the Turks, the maintenance of the regiment and chamber court, as long as it is in accordance with the order of the Empire, the handling of peace and justice, and other such matters, and to live faithfully, and to act, perform, and execute everything that is due to obedient members of the Empire.

22 And thereupon our envoys shall petition the Imperial Majesty in the highest respect. Majesty with the utmost submission on our behalf, whether these things and actions have so far been communicated to Her Imperial Majesty by anyone. Majesty by anyone so far.

1. "erwinden" == lack, lacking; put by us instead of: "erwenden".

[466]{.underline} Cap. 12. of the covenants of the papists. W. xvi.sss-sW. 467

of any other form than that which is in the ground, or that we would be disparaged and registered, either collectively or especially, with Her Imperial Majesty or in some other way. If we were disparaged and registered in some way or other, or if we were to be discredited and registered in some way or other, Her Majesty would not give any chance or credence to this, but would graciously be mindful of our true Christian and well-founded excuses and not be moved to do us any harm. For we are of no other mind, intention, or will than that we like to be Christians, to do right and to act right, and to be obedient members of the holy Christian church, of its imperial majesty, and of the holy empire. Majesty and the Holy Roman Empire, and faithfully place our property at the disposal of their Imperial Majesty, and also give to God what belongs to God, and to their Imperial Majesty what belongs to their Majesty. Majesty, what is rightfully and obligatorily due to Her Majesty, inasmuch as our forefathers, brothers and ancestors had also done everything of their property up to now. With further most humbly request that also her imperial majesty will graciously promote and be concerned that a common free Christian concilium be held as soon as possible, of the "most humbly" understanding that her imperial majesty would find this our apology and statement so important and respectable that we would have urged to our protestation and non-approval out of unavoidable necessity, and therefore we do not deny ourselves that we would not allow such a thing, which would be quite burdensome to us, our souls and consciences, as well as to our country, people and subjects, but would want to prevent it as much as possible, considering how quite burdensome and frightening it would be for all Christians to fall into deliberate sins, God's wrath, punishment and disgrace, and to cause others to do the same in the same way; Again, with the Christian's most humble request, if we or ours have erred in anything up to now, or should still err, that we then let ourselves be instructed with holy divine Scripture in a completely obedient, willing and inclined manner, and insist on nothing that should be repugnant to our holy faith, Christian religion, or God's Word in some way.

23. we also wish to submit ourselves most humbly to her imperial majesty, as our most gracious lord and emperor, in all owed obedience, and have commanded her imperial majesty's protection, protection and imperial handling most humbly, with most humbly humble request to inform us hereupon of her imperial majesty's gracious answer; that we would be all and one.

each especially for the sake of Her Imperial Majesty, as our most gracious Lord, Emperor and Ruler, to earn in dutiful obedience all submissive diligence, most eager, inclined and willing.

24. this is our Instruction with ours, by God's Grace Johannsen of Saxony, Archmarshall of the Holy Empire, Elector 2c., Georgen, Margrave of Brandenburg 2c., and Philippsen, Landgrave of Hesse 2c., for ourselves and on behalf of the Highborn Princes, our Oheim and brothers-in-law, Ernsten and Franciscen, Dukes of Lüneburg 2c., and Wölfen, Princes of Anhalt; and then by us Mayors and Council of Nuremberg, for ourselves, and those of Strasbourg, Costnitz, Ulm, Memmingen, Nördlingen, St. Gallen, Lindau, and other free and imperial cities of the Holy Roman Empire, adhering to us in obberührtem Handel, Insiegeln, aufgedruckt bei Ende der Schrift, besiegelt. Done and given at Nuremberg, on Thursday, May 27, 1529.

851 The Protesting Princes, Princes and Estates' Supplementary Instruction for their Envoys to be Sent to Emperor Carl the Fifth. May 1529.

In Müller I. e. p. 167 and in Lünig's Reichs-Archiv, part. Z6n. eont. II, p. 320.

(1) In addition to this sealed instruction of ours, which is also to be delivered to the Imperial Majesty in German, Latin, and French, our envoys are commanded to act in the same way before Imperial Majesty the Grand Chancellor, the Grand Chamberlain, Count Heinrichen von Nassau, and Alexander Schweiß on our letters of credence. Majesty's Grand Chancellor, Grand Chamberlain, Count Henry of Nassau and Alexander Sweat, to act in the same way on our letters of credence, and to tell them orally these matters of our protestation and the causes of the same in the shortest possible time, and where it is necessary, and, where necessary, have copies of our instructions read to them, to learn from them the principles of the matter, and thereupon to request them altogether and especially implore them, in view of our highest pressing need, truly our excuse and Christian honorable request, to appeal to Imperial Majesty for faithful, good and faithful assistance. Majesty's faithful, good and gracious supporters, and to help entreat their Imperial Majesty to support us, as obedient members of the Holy Roman Empire, the Christian Church and their Imperial Majesty, in their highest mercy. Majesty, to whose highest possible servitude we offer ourselves in all ways, not to be moved, but rather to send our envoys with a gracious written

468 Section 2: Conventions at Torgau 2c. No. 851. w. xvi. 562-564. 469

We are ready to answer all of them. That we would also be quite inclined and willing to blame, deserve, and graciously recognize all of them, and each one in particular.

2 Likewise, Ulrich Ehinger is to be used as a faithful assistant and solicitor to His Imperial Majesty in the name of all of us. Majesty in the name of all of us, and the envoys shall diligently request this.

3. but if our envoys should meet with some opposition from Imperial Majesty or from other persons by disparaging and repugnant actions, we shall be entitled to the same. Majesty, or other persons, if they should apply for promotion on our behalf, as if we should not have some just cause or reason for our action and conduct: Our envoys are to explain our reasons, goodwill and necessity, but not in any other way than in general, to the best of their ability from the acts passed at Speier, also from our protest and appeal, among other things, as they know and have heard at Speier itself, and are not to engage in some special article with answer and dispute. With the further indication that any reasonable Christian would find our undoubted oversight out of our responsibility so much more courageous, respectable and well-founded that he would not blame us in such an unjust, clumsy or wanton action 1). We would refrain from all of our Christian prayers and other more valiant causes, if we were to further harm the Emperor's Majesty in time. We would refrain from all our Christian appeals and other more valiant causes, if we hoped in time to present to Your Majesty even more and with such important prestige that Your Majesty would undoubtedly be graciously satisfied 2c.

4 If the envoys receive a gracious answer and farewell from His Imperial Majesty for all their actions, they must work diligently to communicate it to them in credible writings. If the envoys receive a gracious answer and farewell from His Majesty for all their actions, which they should also work diligently to communicate to them in credible writings, then they will have their way.

5. 5. If, however, the Imperial Majesty should ever refuse to accept this noble apology, responsibility, and entreaty of ours, and should be so ungracious to our envoys that they would not have to put up with a more gracious and tolerable discharge, they shall "most humbly" inform the Imperial Majesty that this and other matters incumbent upon the common Christianity and the Holy Roman Empire, such as the following, are not to be considered.

1. "think" put by us instead of: "think up".

We would like to testify with God and our conscience that we all meant nothing else but the most Christian and faithful; we would like nothing better than that among all Christian states, first of all the German ones, a unanimous will, peace and unity, and a confidential mind should be found, to which we would gladly and faithfully promote, and in such we would not spare our fortune; this shall also, if God wills, be evidently decided by Your Imperial Majesty. Majesty and all men shall find this to be true. We would also have provided ourselves completely, our true well-founded excuse, also the therein embodied noble causes and heritages, should have had such a standing with Her Imperial Majesty. Majesty should have had such a reputation that Her Imperial Majesty would have accepted our emergency measures. Majesty would have graciously, and at the least not less, respected and accepted our needy responsibility than their statements, which might have been repugnant to us, and without reason in the eyes of Her Imperial Majesty. Majesty without reason, as God wills, to disparage us and to make an ungracious emperor. However, we initially consoled ourselves of our innocence and of the fact that we considered Her Imperial Majesty to be a praiseworthy emperor. Majesty for a praiseworthy, pious, just, Christian emperor, who, as we have no doubt, would allow himself to be instructed in time, and would fall in with the right truth and uphold it, without any means. Since this transaction affects not only our persons, our country, people and subjects, and thus the temporal, but rather our faith, souls and consciences, as the eternal; in which, even in the case of loss of souls and punishment of eternal damnation, we must look only to the strict command of God, who will be the certain right judge of all men, high and low: Therefore, we, as those who would like to be Christians and prevent a common and even more burdensome adversity, strife and division in the Holy Empire, as well as a pernicious and irreparable damage to our principality and subjects, as each one is obliged to do according to his duties, would have appealed to the youngest of the other imperial estates, out of the greatest need, and not contrary to any man, nor out of any will of courage, for a decision and for the dismissal of this case; how Her Imperial Majesty would graciously hear from the instrument of such appeal, 2) which our envoys were to deliver to Her Majesty in German and Latin, that they, the envoys, are to be considered by Her Imperial Majesty as a Roman emissary. Majesty, as Roman Emperor, Lord of us all and temporal sovereignty, from our command,

2. Document No. 820 in this volume.

[470]{.underline} Cap. 12: On the covenants of the papists. W. xvi, 564-567. 471

with the most humble reverence and reverence, as is rightly due, with the request that we want to follow up our needy and highly caused appeal in due time, and to comply with it as is due and right. Her Imperial Majesty should also be pleased. Majesty, notwithstanding this appeal of ours, should never look to all of us and to each of us in particular for anything other than faithful, dutiful obedience, willing submission and peaceful, united action, as much as is always possible for us, as to obedient, obligated members and estates of the Holy Christian Church, Her Imperial Majesty and the Holy Roman Empire. Majesty and the Holy Roman Empire. And if we did not have the highest desire and inclination for such a thing, but that our mind should be set on causing some displeasure, discord or dissension, however slight it might be, in the Holy Empire, we would certainly not want to be sent to Her Imperial Majesty. We certainly did not want to send to Her Imperial Majesty, and to have indicated our submissive obedience to her in such a tolerant manner, with a submissive, humble request that Her Imperial Majesty may not disobey us. Majesty will not be moved to disfavor us, but to have us in her Majesty's most gracious protection, protection and command. We wish to do this for the sake of Her Imperial Majesty, as our gracious Majesty. Majesty, as our most gracious Lord and Emperor, with all submissiveness and obedient diligence.

(6) And the envoys shall again act with all diligence, of their highest ability, also by the support of Imperial Majesty's Councils, for a gracious farewell and credible answer. Majesty's councils, act for a gracious farewell and credible answer; as we then graciously and favorably trust in the said our envoys; this shall not remain unrecognized and undeserved against their persons.

7 In addition, it is also considered and ordered to the envoys, if Imperial Majesty does not want to lead them, the envoys. Majesty does not want to mislead them, the envoys, that they then send their letter of credence, as well as the instruction and appeal in German, Latin and French to Ulrich Ehinger's hand, to the imperial majesty and the same councilors, and write next to it how they have been dispatched to ride to their imperial majesty and make a submissive request to the same. But since they have been refused an escort, it would be quite burdensome and inconvenient for them to ride into Hispania in these swift heats without a necessary escort; and so that their Imperial Majesty would nevertheless be informed of their command. Majesty of their command, they send their letters of credence, instructions, and our appeal herewith to their Imperial Majesty in all due respect.

With most humbly request, Her Imperial Majesty would again send us a gracious reply in writing and have us in gracious command, protection and protection. Majesty would like to send us again a gracious answer in writing, and have us in gracious command, protection and protection; we would quite willingly deserve this against Her Imperial Majesty in subservience. Majesty in subservience quite willingly. And our envoys shall then ride home again.

852. power of attorney for the envoys sent by the protesting Electors, Princes and Estates to Emperor Carl the Fifth.

Nuremberg, May 1529.

See No. 851.

Before the Most Serene 2c., our most gracious Lord, and otherwise manly, we, by the Grace of God Johann, Duke of Saxony et alii 2c., and we mayors and councillors of the Holy Empire's free and imperial cities, Strasbourg, Nuremberg, Ulm, Constance, Gall, Nördlingen, Memmingen, Lindau, Heilbrunn,. Kempten, Ißnau Jsny, Reutlingen, Windsheim and Weißenburg, that we have appointed and ordered as our attorneys in all matters of great importance and necessity, as we have appointed and ordered them all and especially herewith, our dear special and faithful ones, Hansen Ehinger, Mayor of Memmingen, Alexium Frauentraudt, and Master Micheln von Kaden, with orders to appear before His Imperial Majesty, our Allies. Majesty, our most gracious Lord, or His Imperial Majesty's commanders. Majesty's commanders, our well-founded and consistent reason why we could not, due to our conscience and other excellent causes, have granted the leave, assembled by the majority of the estates of the Holy Empire at that time, in matters concerning religion and the Christian faith, to present them together with other necessities after the occasion of these matters: and hereby give them full power to present and act upon our necessity and advertisement, upon our received order, through themselves, or, their all or one hindrance, their subordinate attorneys, whom they may also substitute according to their necessity. Thereupon we the above-mentioned Princes, Reigning Princes, and Estates, speak and pledge to do everything that the above-mentioned our attorneys, or their subordinate one or more commanders, have to do on our behalf in the above-mentioned matters, for which reason they have been summoned by us to Imperial Majesty. Majesty, that we shall have all this approved, and that we shall and will keep it steadily and firmly.

[472]{.underline} Section 2: The Convents at Torgau 2c. No. 852 f. W. XVI, 867-669. 47Z

faithfully and approximately. 1) We, the electors and princes, and we, the Nurembergers, on account of all other free and imperial cities, and by their order, have had our petitions knowingly printed hereon. Actum Nuremberg.

853. draft of the oral presentation Lei the imperial audience.

In Müller l. c. S. 174.

What the deputies are to present orally before His Imperial Majesty after transfer of the credentials and due service. Majesty orally.

1st Most Gracious Emperor! At the recently held Imperial Diet at Speier, which was called by Your Imperial Majesty for moving reasons, a discord of religion has arisen, together with that which is to be held in the meantime of a concilii with peace; Therefore our most gracious and gracious lords, princes and princes, and the free and imperial cities have protested, out of urgent necessity, against the other parting made, on account of their consciences, with notice that they wish to have this brought to your Imperial Majesty. Majesty, as follows:

2 It is unknown to Your Imperial Majesty. It is not known to Your Majesty what disputed articles of divine doctrine have occurred for a long time in Germany and other countries, which have been accepted in part by some estates and their subjects, and contested by other estates whose subjects are eager for the same doctrine, Therefore, much error, strife and ill will has arisen among them, and has always been considered by all parts and still is, that these things could not be dealt with more effectively than by a free, Christian, common council or national assembly, as was done at the Imperial Diet by Your Imperial Highness. Imperial. Majesty in the 26th year at Speier, considered good, necessary and convenient, deliberated and resolved that a council be held as closely as possible, and that in the meantime each governed and held with his subjects as he trusted to answer to God and to Your Imperial Majesty. Majesty, and that no other suitable way be devised for the preservation of peace and unity; as was resolved and promised at the same Imperial Diet not to act contrary to this.

1. about - without danger.

all according to the printed farewell.

When, however, in this year another Imperial Diet was again called at Speier by Your Imperial Majesty for moving reasons, their Electoral and Princely Majesties, with notice of the future Council and other necessities of the Empire, deliberated and decided. Majesty, with the indication to act, to deliberate and to decide on the future Concilio and other necessities of the Empire, Her Electoral and Princely Grace in their own persons and the cities by their stately embassies went there. Their Electoral and Princely Graces, in their own persons, and the cities, through their noble embassies, have gone there, in the opinion that everything that serves the honor of God and His Holy Word, the preservation of good peace and the noble welfare of His Imperial Majesty and the Empire, should be done. Majesty and the Empire, to seek and promote.

4. and although in the name of Your Imperial Majesty an Instruction has been read by the same Commissars 2c. Majesty, an Instruction has been read out by the same Commissioners 2c. in which the previous decree at Speier, concerning the Edict at Worms, has been passed, rescinded and annulled, these causes that a misunderstanding would have arisen with some from it.

5 However, their Electoral and Princely Grace and the others of this part have shown good reasons. Graces, and the others of this part, have shown well-founded reasons why it would be fair to remain with the first Speier parting, and that no better way could be found to avert the anxious upheaval, to calm all repugnance, than that it should be kept as previously reported.

6. there is also no doubt if Your Imperial Majesty would be thoroughly informed of the matter. Majesty had been thoroughly informed of the matter, out of what high and unanimous concern the previous Speierian treaty would have been decided, certified, and sealed; what disruption and careful complication in the Holy Roman Empire would have resulted from its repeal, if His Imperial Majesty had not been moved to the cassation; as well as the opinion that the matter should not have been discussed in the first place. Majesty would not have been moved to the cassation; just as it would have been of the opinion that the matters should not first be discussed, so the imperial diets that had been announced would, in their opinion, have been in vain and fruitless. As, without this, it may well be assumed that it would certainly and finally be in the mind of His Imperial Majesty. Majesty would certainly and finally not have been in the mood to decide on the affected opinion of the submitted Instruction, so nevertheless His Imperial Majesty's letter and mandate would have been in vain. Majesty's decree and mandate do not entail such a thing, but extend to prior consultation and consideration of the above-mentioned affairs of the realm alone.

(7) Although this and other things have been objected to, especially that it would not be proper to do what has been unanimously decided with the approval and promise of Your Imperial Majesty. Majesty's grant and promise not to act contrary to this, has been unanimously decided with the estates, such by the several, in divine matters, our

474 Cap. 12: Of the alliances of the papists. W. xvi, ss9-s72. 475

They know for certain that they have not acted contrary to the same parting; and although a misunderstanding would have been taken of it in the case of some, they have intended to act from a declaration and mitigation, but they have not acted contrary to the same parting. To this end, they know for certain that they have done nothing contrary to the same ordinance; and although a misunderstanding would have been taken from it in the case of some, they have nevertheless wished to act by way of explanation and mitigation, and have proposed several honorable and inexpensive means. But in spite of these, and of all admonition, friendly and submissive request and reminder, the other Electors, Princes and Estates, out of one majority, contrary to the previous unanimous agreement, have decided on a different opinion, and in religion have introduced several burdensome articles, regardless of Your Imperial Majesty's prohibition and permission. Majesty's prohibition and approval of the Concilii. This part, as complainants, protested against this, so that they could not have agreed to it for the following reasons and others; and especially because it is not proper for them, even as a majority, to set and establish anything in the meantime of the Council in matters concerning religion and faith, against the other few parts who hope to have the Holy Scriptures for themselves; first of all, because one should expect the same Council in the future, otherwise one would not be in need of it. Furthermore, in the 24th year an Imperial Diet was called by Your Imperial Majesty at Speier. Majesty to Speier, to separate the evil from the good, and that subsequently, at Speier in the 26th year, the abuses to which Pope Adrian and other clerics had confessed, were to be dealt with and ordered, as the Estates have therefore been well prepared and skilful with their advice in such matters with their university scholars, but one Imperial Diet has remained; so Your Imperial Majesty has seriously ordered the other Imperial Diet to be held in Speier. Majesty had the other one seriously enjoined to abstain from matters concerning religion without the presence of Your Imperial Majesty. Majesty, and of the Concilio 1) neither to act nor to decide.

8 In addition, their electoral and princely graces and others may indicate in truth that it is not only burdensome for them in their consciences, but also impossible against the world. and others indicate in truth that it is not only burdensome for them in their consciences, but also impossible for the world to persuade the subjects to a different doctrine than the one they have been instructed in, and that it would be

1. "and of the Concilio" put by us instead of: "and its Concilii". Compare Document No. 816 in this volume, Col. 251, § 2.

It is to be feared that where something is done against it because of this, and especially in cities where the same doctrine has gained the upper hand, that much more trouble and indignation than ever before may result and arise from it.

9 Therefore, Their Electoral and Princely Graces, and the others. Graces, and the other, humbly and most humbly request that Your Imperial Majesty will not take an ungracious will. Majesty, for the reasons mentioned and others, do not wish to take an ungracious will to the protestation and refusal made against the same, but rather to assign this to the unimportant, urgent and great necessity: considering that the eternal, and thus the salvation of souls, must and should be placed before the temporal and the teachings of men; that it should not be assumed that anyone, out of presumption, would want to place the salvation of his soul in danger and oblivion; moreover, their Electoral and Princely Graces and others, who have been granted the right to do so, are mindful of this. Furthermore, their electoral and princely graces, and others, by means of divine assistance, intend in the meantime to show themselves, to hold, to govern and to live in their jurisdictions and territories in matters concerning our faith and the same religion, as their electoral and princely graces, together with the electoral and princely graces, do. The Holy Roman Emperor, together with the honorable free cities and imperial towns, are obliged to do so in the face of God and His Imperial Majesty, as a Christian. Majesty, as a Christian Emperor, the supreme authority ordered by God, our most gracious Lord, that nothing unreasonable or unjust may be imposed on them because of it; as they also hope that, like their ancestors, parents and brothers, nothing else has been felt or found among them, except that their Electoral and Princely Graces, and the others, have been able to find their way to the Holy Land. Graces, and the others, will work with obedient diligence towards Your Imperial Majesty. Majesty submissively and obediently; and first of all, as far as the temporal is concerned, with the emergency aid against the Turks, also with the assigned maintenance of His Imperial Majesty's regiment, chamber, and army. Majesty's regiment, chamber court and other things that are necessary for the honor and welfare of His Imperial Majesty and the Holy Roman Empire. Majesty and the Holy Roman Empire, for which we, as the competent authorities, humbly ask your graces and favors.

(10) And whether the matters would reach Your Imperial Majesty in another form. Majesty, His Imperial Majesty does not wish to give the same unequal report or disparagement. Majesty will not give the same unequal report or disparagement, but will grant this truthful request and apology, without a necessary and thorough hearing of both parties, and our most gracious, gracious, favorable lords' answer, which they would be well advised to do by God's grace before His Imperial Majesty and other men. Majesty and other masters, their

[476]{.underline} Section 2: Conventions at Torgau 2c. No. 853 f. W. xvi, 572-S74. 477

and Princely Graces, and the others of the cities and followers. The new law will not allow the city and its supporters to be moved in any way whatsoever.

(11) Since they have also appealed, where they have reported and overcome with divine truthful writing of another and certain, they wanted to have their graces and the others duly measured; and do hereby, as the submissive, obedient, command in Your Imperial Majesty as our right lord the protection and defense of Your Majesty the Holy Roman Emperor. Majesty, as our rightful lord, protection, protection and defense, again humbly requesting that Your Imperial Majesty grant them the right to be treated with dignity and respect. Majesty to give them a gracious answer; this is what Their Graces and the others around Their Imperial Majesty, as their allies, wish to do. Majesty, as their most gracious lord.

854 Three letters of credence or promotorial, which were given to the envoys to some imperial ministers. May 27, 1529.

The three letters of credence are to be found in Müller l. c. p.180ff., the first in Latin, the other two in German. We have set the date after the second letter.

I.

Promotorial letter to Margrave Mercurinus, imperial supreme chancellor.

Item inutat. mut. to the second Imperial Grand Chamberlain.

Translated from Latin.

Johannes von GOttes Gnaden, Herzog zu Sachsen, des heiligen römischen Reichs Churfürst, Georg, Markgraf zu Brandenburg, Ernst und Franciscus, Herzoge zu Braunschweig und Lüneburg, Philipp, Landgraf zu Hessen, und Wolfgang, Fürst zu Anhalt, wünschen dem Hochgebornen und vortrefflichen Herrn Mercurinus, Markgrafen 2c., Heil.

We have no doubt that the actions of the princes and the German nation, which took place at the last meeting, will have been presented to His Imperial Majesty, our most gracious Lord. Majesty, our most gracious Lord, from which His Imperial Majesty will assume that we are in agreement with others of the Roman Empire. Majesty will accept that we have not been in agreement with other princes and estates of the Roman Empire on all points concerning the faith. So that Imperial Majesty will not doubt our obedience due to her, we have agreed to have certain delegates indicate to Imperial Majesty how we have had very important and substantial causes for our deliberations, which we hope will be of interest to Imperial Majesty.

will be enough, and prove that we owe obedience in all things to His Imperial Majesty, as our most gracious lord, and seek the general tranquility of this realm with great zeal. Accordingly, we have written to you, and for the sake of your peculiar mind and reputation, we wish to entrust our cause to you, not doubting that you also wish with all your heart that there may be peace in the Roman Empire. We therefore implore you to help us to obtain from His Imperial Majesty that peace be restored to the Roman Empire. Majesty that, in accordance with their highest grace, they will listen most graciously to our apology why we have carried some reservations in the article concerning the disputed points of religion and give us a gracious answer, which we are prepared to convey to Imperial Majesty with all obedient respect. Majesty with all obedient services; you, however, will be able to render yourselves the best service for the entire German nation in this imminent great danger, if you will endeavor to preserve the general peace by your power and good counsel; for which favor we want to thank you at all times and show you on occasion that you recognize that your good deed has not been used on any ingrates. Be well. Given 2c.

II.

Promotorial letter to Ulrich Ehinger, imperial council.

By the Grace of God John, Duke of Saxony, Archmarshall of the Holy Roman Empire, Elector 2c., George, Margrave of Brandenburg, and Philip, Landgrave of Hesse 2c.

Our favorable will, friendly and willing services before, special dear, also special trusted lord and friend. We have dispatched your brother, our special dear, also trusted friend and relative, Hansen Ehinger, mayor of Memmingen, also our secretary and syndic, Alexien Frauentraut, and Master Micheln von Caden, to the Roman imperial and Hispanic royal majesty, our most gracious lord, with order and instruction, as you will hear from them verbally. Now we are nevertheless careful, and have more than one good reason to suspect that our friends and gracious lords, the bishops with their entourage, will not celebrate, not only the Royal Majesty of Hungary and Bohemia, our friend, lord, and most gracious lord, as the Imperial Majesty's governor in the Holy Land. Majesty's governor in the Holy Roman Empire, to make this matter and action quite heated, and against the Christian

478 Cap. 12: On the covenants of the papists. W. xvi, 574-577. 479

It is not only necessary to move as much as possible the estates who would like to adhere to the Gospel and be Christians, as we have felt such practices with complaints at the Imperial Diet now held, but also to form much in the Imperial Majesty through her writings and messages, which, whether God wills it, shall never be found with lasting reason among some of the same Christian estates. For this reason, it is necessary that the Imperial Majesty be informed of this high and important trade, which is important to all of us, who are related to and interested in such matters, as well as to the Holy Roman Empire and common Christianity, in many ways, more than can be considered, just as the envoys, at our hope, will not let anything happen to them because of all their faithful diligence. And if we have hitherto recognized you as a good Christian and townsman before others, you have also declared yourselves to be faithful to Imperial Majesty. Majesty as a faithful promoter and solicitator in our, the cities', matters: so out of special gracious and good trust, it is our very kind request, friendly and official request that you, as a Christian, in honor of God, for the welfare of the Christian community, also for the benefit of Imperial Majesty and the Holy Roman Empire, will faithfully submit to and accept this matter, and diligently solicit from Imperial Majesty. Majesty diligently, and promote that Her Imperial Majesty will no longer be denied to those who are in the way. Majesty no more give credence to those who actually seek themselves and their own advantage, and not at all the common benefit and salvation of souls, than to all of us who ever devote ourselves to the cause in a Christian, heartfelt and faithful manner, or allow ourselves to be persuaded to do something from which their Imperial Majesty and the Holy Roman Empire may benefit. Majesty and the Holy Empire with too late regrets, and all our envoys be dispatched with a gracious answer. For our mind is not at all disposed to give cause to any repugnance, disobedience or sedition in the holy realm, or ever to persist in it, in which we should lack Christian just cause, but rather to help to prevent all this to the best of our ability: so we have also always offered, and are still offering, where we should err in one or more articles, that we would almost gladly let ourselves be instructed not only a free Christian concilium, but each one with the Word of God. In this, we want you to show how we graciously and favorably trust you before others: we are inclined to earn this for you, to recognize you in grace, with all friendly servitude and inclined will. Date at Nuremberg, with the absence of the above-mentioned princes, and the of Nuremberg from the

other cities of all, Teeret sealed, on Thursday, 1) the 27th of May Anno 2c. in the ninth and twentieth.

Mayors and councils of the cities of Strasbourg, Nuremberg, Ulm, > Nördlingen, Memmingen, and others, of these matters pending. > > To our dear, special, honorable Ulrich Ehinger, Roman Imperial and > Hispanic Royal Majesty's Councillor.

III.

Promotorial letter to the imperial secretary sweat.

Similarly, mutatis mutandis to the Count of Nassau and Secretary Waldes.

Our greetings and friendly services beforehand, dear, special, favorable Lord and friend! We have no doubt that the action taken at the next Imperial Diet at Speier by the Roman Emperor's Majesty, our most gracious Lord, Governor, Royal Dignity of Hungary and Bohemia, our special dear Lord and Grandfather and most gracious Lord, and Her Imperial Majesty's Orator, Commissars, also Electors, Princes and other Estates of the Holy Roman Empire, will now be brought to Her Imperial Majesty's attention. From this Her Majesty will hear how and for what reasons we, in this matter concerning our holy Christian faith and religion, may not at all consent to or heal the same, for the sake of our conscience. And although we have no doubt that Your Most Eminent Roman Imperial Majesty, as our Allies, will be pleased with this. Majesty, as our most gracious lord and emperor, be graciously confident that we are quite eager and inclined to render submissive obedience to her imperial majesty in all due and equitable matters, and especially for the preservation of peace and unity, and otherwise for the welfare and all good in the Holy Empire: Nevertheless, according to our necessity, we did not want to omit to inform Her Imperial Majesty of our moving and high causes, because of which we (as indicated) have taken such action, as far as our Christian faith and religion is concerned, until the future of a free common Christian religion.

1. In the old edition of Walch: "on Pentecost (they) the 27th Mäh", which is in any case wrong, because in 1529 Pentecost was May 16. We have left the given date, May 27, because we are of the opinion that all previous documents, from No. 850 on, are drafted on the same day.

[480]{.underline} Section 2: Conventions at Torgau 2c. No. 854 f. W. xvi, S77-579. 481

We have not, however, consented to have the matter further brought forward and reported to you by our delegates. We therefore indicate this to you in our gracious and official opinion, so that we hope that you are inclined, as you can and do, to promote peace and unity in the Holy Roman Empire with the Imperial Majesty. Majesty. And therefore it is our gracious and favorable request and official request to you, that you may be helpful and conducive on our behalf to the Emperor's Majesty, that they may obtain from Her Majesty a gracious hearing and answer to their commanded advertisement and request, and that they may also have otherwise commanded us in the best possible way together with the matter in question. In this you show us favorable favor, which we are also inclined to recognize and owe you with graces and favors and willing services.

855. instrument, which was erected because of the one envoy, Alexius Frauentraut, exoneration from the legation. October 7, 1529.

From Müller's Historie 2c, lib. II, enp. 7, p. 191 - Frauentraut had himself exonerated from the legation in order to be able to serve as notary public during the insinuation of the Speier appeal. See No. 857 and No. 863, 8 20.

I. In the Name of God, Amen. Let it be known and manifest to all men by this open instrument and document that in the year counted after the birth of Christ our dear Lord fifteen hundred and in the ninth and twentieth year, in the other Roman number of interest, called Indiction in Latin, in the reign and government of the Most Sublime, Lord Carol, elected Roman emperor, our most gracious lord, her imperial majesty's regiment, the Roman in the eleventh, and the other all in the fourteenth year, on a Thursday, which was the seventh day of the month Octobris, about the time of vespers, or even close to it, Alexius Frauentraut, margravial secretary, personally appeared before me here below written notaries, and credible witnesses, and had and held in his hands a paper note of his own handwriting, in which he indicates reason and cause, why he does not want to wait any longer for his legation and sending, in which he was at that time, but wants to renounce, with request and desire that I, as a notary, make him ex officio one or more open instruments and documents, as much as he would be in need of them, about it and

which note he also asked to be read out immediately, which was thus read out, and read from word to word, as actually follows:

Before you, Mr. Notary, and the present witnesses, I, Alexius Frauentraut, Margravial Secretary, appear today, the seventh day of Octobris, and say: After the most illustrious, noble, highborn princes and lords, Mr. Johann, Archmarshall and Elector of the Holy Roman Empire, Duke of Saxony 2c., Mr. Georg, Margrave of Brandenburg 2c., Mr. Philipp, Landgrave of Hesse 2c., Mr. Ernst and Mr. Franciscus, both Dukes of Lüneburg 2c., and Mr. Wolfgang, Prince of Anhalt 2c., also the honorable free and imperial cities, Ulm, Nuremberg, Strasbourg, Costnitz, Lindau, Eyßna Isny, Kempten, Memmingen, St. Gallen, and others related to them, my most gracious, gracious and favorable lords, my fellow relatives, here present, namely, Hansen Ehinger and Micheln von Kaden, also me, to the most most noble, most great lord, Mr. Caroln, Roman Emperor and Hispanic King 2c.,our most gracious lord, all of us and in particular, have submitted to their imperial majesty, in the matter of a protest against the parting of this 29th year, decided at Speier, concerning, from their all electoral and princely graces, also on account of the other honorable free and imperial cities, advertising and action (content of our instruction). And because such my and my kinsmen's legation and sending is common and varied and in such a way that our one, two or all three may do the same our action and command common or varied: I take care that such my legation may prevent me from carrying out my intention, other necessary business and things, which are not possible to be carried out by others in these foreign lands; Therefore, for the sake of time, cause, and unavoidable necessity, I hereby and now want to dispense with and exonerate myself from such my legation, now as then and then as now, in the best form, measure, manner, and way, as that should, can, or may always be most effective and constant within or outside of law, and to place the others at the disposal of my fellow relatives to act, as they have then for themselves, as much as they have always had the power to do so, have willingly dispensed with such legation and action. However, I reserve the right to submit to this legation again at the opportunity of its time, as I have done before. About this my exoneration requirire, I require and ask from you, Mr. Notary, you want me about all this.

482 Cap. 12 Of the covenants of the papists. W. xvi, 579-582. 483

make and give one or more authentic open instrument and deed, as much as I would be of need.

2. These things happened in the city of Playsantin Hiacenza 1) in our Francisri Baunon's dwelling, in the year, month, day, hour and jndiction, as above reads, in the presence of the highly learned, honorable and firm and eightable, Johann Efeander, Magister Arnim Costnitzer, Marx Pfister the Younger, and Christoph Pissinger, both of Augsburg, of the same, 2) and Jeronimus Ebner the Younger, of the Bamberg diocese, as witnesses especially required and requested.
3. and if I Johannes Boxhorn, of Brüffel, Cleric of the Bishopric of Camerich, Caiferl. Majesty's Capellan, and Commissioner, by papal and imperial power a manifest Notary Public, have been present at the above protestation, exoneration, acceptance, and all matters as stated above, together with the witnesses, and have thus seen, heard, and recorded such myself: I have written this present instrument by another's hand, preventing my business, and signed it with my own hand, and with my usual sign, which I use, signed it, in faith and sign of all the above mentioned things, required, requisitioned and requested.

856 Emperor Carl V's farewell to the envoys sent to him by the princes and estates of the empire protesting against the imperial treaty at Speier. Given at Placenz, October 12, 1529.

This document is found in Müller's Historie, lib. II, e^x. 8, p. 196 and in Lünig's Reichs-Archiv, xurt. Mn. eont. I., x. 331.

Imperial Majesty, our most gracious Lord, has granted to the highborn, their beloved sovereigns, princes and rulers, Johannsen, Duke of Saxony, Archmarshall of the Holy Roman Empire 2c., Jörgen, Margrave of Brandenburg, Ernsten and Franciscen, Dukes of Lüneburg, Philippsen, Landgrave of Hesse, and Wolfgang, Prince of Anhalt; also the honorable mayors and councillors of the cities of Strasbourg, Nuremberg, Ulm, Costnitz, Sanct Gallen, Nörd-

1. That the incomprehensible: "Playsantin" is to be dissolved by: ?Iu66ntiu, proves the "Placenz" found at the end of the following document.
2. Here, "Bisthums" will probably have to be added.

lingen, Memmingen, Lindau, Heilbrunn, Kempten, Jsnau, Reutlingen, Winsheim and Weißenburg, which they have had done to their Majesty by their envoys, Hansen Ehinger, Alexien Frauentraut, and Michaeln von Kadan: Namely, why they have not consented to the last agreement made at Speier by (not by them alone) all princes, lords and estates of the Holy Roman Empire, concerning the article of our holy Christian faith, with their attached petition, heard at length in their imperial council and sufficiently understood, and her Majesty has been reminded that they are therefore at odds with the estates, by the same agreement as that made by her Majesty's brother, orator and commissioners, with the Holy Roman Empire's sovereigns and princes and other estates at such Imperial Diet, before these their envoys arrived here with her Majesty. Which disagreement and discrepancy Her Majesty has heard with complaint, and of which she has been justly displeased, considering that from such disagreements and discrepancies nothing but disruption and much misfortune can be expected, which Her Majesty, in her capacity, has the right to prevent and to prevent, and which she is willing and able to do. For this reason, this matter has been discussed and considered in her Imperial Council to the highest degree, and as a result, she has been able to neither assess nor decide anything else, except that this decree has been passed by the much greater part of all the noble estates, not otherwise than solely for the prevention, from that time on, of all kinds of frightening innovations, doctrines and sects, and primarily for the preservation of peace and unity in the holy realm, and has been unanimously decided upon such means and measures: Her Majesty's Duke and Lord of Saxony, as well as princes and cities related to his love, should not have sought any refusal. For Her Majesty does not doubt that all these same noble princes, princes and estates want to act against their consciences and the salvation of their souls just as unwillingly as Her Majesty's dear grandfather and Elector of Saxony with his relatives; that they also ask for a concilium for the sake of the glory of God, and to make some Christian sense, and for the good of all beings, just as they do; which concilium may perhaps not seem necessary after all, as far as all that which was once unanimously decided by all the estates (as well as by her Majesty, with all princes, princes and estates, at her first Imperial Diet at Worms, and on which her edicts were then issued; as her Majesty's grandfather had said) is concerned.

484 Section 2: Conventions at Torgau 2c. No. 856. W. xvi, 582-584. 485

and Elector of Saxony and his beloved kinsmen, that they shall be put off, with the parting of the Speier Diet in the year fifteen hundred and six and twenty, and a parting after change and requirement of the times and things should not be changed), had been or would be lived. And therefore Her Imperial Majesty has decreed, and because it is also customary from time immemorial, what is decided in the common imperial assembly with the majority, that the lesser part shall not resist such, but shall live obediently; and for many other honest motives and causes, to the above-mentioned their sovereign and Elector of Saxony, as well as to his related princes and cities, written and commanded, that they accept again such a resolution made, live obediently to it, and neither by themselves nor by their own do or act anything contrary to it: As they are bound by their duties to be loyal to their Majesty and the Holy Roman Empire. and the holy realm; with the gracious warning, where they would further appear disobedient, that her Majesty would not want to avoid taking serious punishment against them to preserve their obedience in the holy realm. With further contents of such a letter of her Majesty, which as her Majesty finally sees fit, they now receive or will receive within a short time, which they are also to comply with obediently, or which they will thus still do without refusal: That Her Majesty would have special joy to hear, especially so much more of these times, since Her Majesty is truly informed how the hereditary enemy of our holy Christian name and faith, the Turk, has come with his great power into the Christian kingdom of Hungary, intending to take his course from there further into Christendom, and especially the German nation, and to extend his empire by his usually tyrannical ravages; which can by no means be resisted without the same unanimous mind and a peaceful, unanimous being being made among the common estates of the holy empire (although her majesty's dear uncle and Elector of Saxony, and princes and cities related to his love, willingly give their share of resistance to the same Turk, together with entertainment regiment and chamber court, as they offer to do); as common princes, rulers and estates have themselves indicated to Her Majesty by their letter; which the Turk's terrible, cruel action, which affects not only one principality or country, but all of Christendom, and especially the

German nation, and of every one of its laudable members faith, honor, soul, body, wife, children and property; and that this must either be resisted in the most beneficial way with unanimous common power and force, or one must await its obvious and inevitable destruction. Even if there are still no other causes, by which her Majesty's grandson and Elector of Saxony, and princes and cities related to his love, would be obliged to accept this parting, as far as our holy faith is concerned, they should nevertheless move them to agree to it. Therefore, and altogether for the aforementioned and other honest reasons, Her Imperial Majesty hereby most earnestly requests of the aforementioned her dear grandfather and Elector of Saxony, and of his beloved kinsmen princes and cities, graciously beseeches them, and thereby also not least, the contents of her previous letter and order issued to them, otherwise commands and enjoins that they accept this farewell, as far as the article of faith is concerned, if this has not been done, and in no way do anything contrary to it, but rather, as Christian, noble, obedient and unanimous members of Her Majesty and the Holy Roman Empire, agree with all the other noble princes, princes and estates of the Holy Roman Empire, who undoubtedly want to be good Christians just as much as they do, all of them to sit down faithfully with one another and to deliberate and decide how they may best assist their Majesty's brother, the Christian King of Hungary, and themselves, and how they may withstand and resist the reported Turkish rage, and as much as their Majesty may on their part most beneficially meet with our Holy Father, the Pope, and deliberate and decide with his Holiness, all that she may consider, which in this place shall not only come to the stay and resistance of the hereditary enemy touched, the Turk, but also otherwise everywhere to the promotion, increase and permanence of the honor and service of our Lord God Almighty, our Christian religion and faith, and peace, tranquility, welfare and prosperity of all common laudable estates of the holy realm and of all Christendom. Her Majesty also intends to take care of the affairs of these Italian lands to the best of her ability, and to rise up in her own person as soon as possible, to offer the aforementioned Turk not only to her dear brother, but also to the praiseworthy German nation, the

[486]{.underline} Cap. 12. of the covenants of the papists. W. xvr, 584-587. 487

The Holy Roman Empire and the aforementioned Christianity for help and consolation, to resist this by the grace of God, and to bring all things to a divine, praiseworthy and Christian being, to do their utmost best and ability, and thus also not to abandon them; In the full confidence that her Majesty's dear grandfather and Elector of Saxony and his beloved princes and cities, to whom her Majesty has already written in large part for this reason, will take all the above-mentioned good causes and circumstances, form and opportunity of this difficult action and obligation to heart and consider them well, and will thank her Majesty for his support., as they owe obedience, and also to them themselves for good and welfare fammentally, and to each of them in particular, show themselves in this as benevolently as they wish, so that their Majesty may feel and recognize that they seek and desire nothing else but to promote the honor and service of Almighty God, The Holy See and the Christian faith, to be obedient to Her Majesty, as their supreme natural Lord and Emperor, and also to their own peace, tranquility, and comfort in the Holy Kingdom and Christendom, and to prove to them their imperial mercy in turn in a more lenient manner, and that they should also have cause to kindly recognize and blame them for this. Given at Placenz, under Her Imperial Majesty's usual sign of hand. Majesty's usual hand sign, on the 12th day of Octobr. An. 2c. in the ninth and twentieth, of the same her Imperial Majesty. Majest. The Roman Empire in the eleventh, and all the others in the fourteenth.

CAROL, Ad Mandatum Caesareae et Catholicae M. proprium.

Pro Waltkirch

Alexander Schweis

857 Instrument on the Insinuation of the Speier Appeal to the Emperor. Oct. 13, 1529.

From Müller I. c. S. 202.

1. in the name of God, amen. Let it be known and manifest to all men by this open instrument and document that in the year counted after the birth of Christ our dear Lord, fifteen hundred, and in the ninth and twentieth, in the other Roman number of interest, called indictio in Latin, in the reign and government of the most noble, most powerful prince and lord, Lord Carl the Fifth, elected Roman emperor, at all times ruler of the empire, in Germania, at

Hispania, both Sicily, Jerusalem, Hungary, Dalmatia, Croatia 2c. King, Archduke of Austria and Duke of Burgundy 2c., Counts of Habsburg, Flanders and Tyrol 2c., of our most gracious Lord, His Imperial Majesty's Regiment of the Roman in the eleventh year, on a Wednesday, which was the thirteenth day of the month of October, at eight o'clock in the forenoon or even close to it, before me here below written notaries and the credible witnesses personally appeared the honorable and highly respectable Master Alexander Schwaiß, reported Imperial. Majesty's Secretary, had in his hands a paper document, with Imperial. Majesty's own hand, and also that of his secretary; saying and pretending that he had been appointed by Imperial Majesty. Majesty. Majesty to send the same document and copy to the honorable and firm Hansen Ehinger and Micheln von Kaden, as the envoys of the princes, princes, and also honorable free and imperial cities, for which reason they were sent to Imperial Majesty. Majesty, to hand over their advertisement: which farewell the envoys then took with due reverence, as befits them, to their hands, read out with each other; which has been announced, as actually follows:

Nota: Here the above imperial farewell Document No. 856 has been mserirt.

2. after the reading of such imperial documents. Majesty. The above-mentioned Hans Ehinger and Michel von Kaden presented the following opinion before their Imperial Maj. Maj. Secretari, and had the aforementioned Michel von Kaden speak, namely:

Respectable and honorable Mr. Secretary! Hans Ehinger and I, Michel von Kaden, as the envoys, have now heard the written farewell (which you have opened for us on behalf of and by order of Imperial Majesty, to bring to our most gracious, gracious and favorable lords) in all humility. Majesty, to be brought to our most gracious, gracious and favorable lords) in all submission; and our most gracious, gracious and favorable lords have provided that their true apology and well-founded reasons for their protestation (such as those given orally and in writing to Imperial Majesty himself in German, English and French) be accepted. Majesty himself in German, Latin and French) should have been held in such esteem by Her Majesty, or at least not less than the disparagement of the opposite, that Her Majesty should have given us a much more gracious and comfortable farewell.

Her Electoral, Princely Grace and Favor. Grace and favor, however, initially take comfort in their innocence and Christian benevolence, and that they consider the Imperial Majesty to be a praiseworthy, pious, and pious person.

488 Section 2: Conventions at Torgau 2c. No. 857. W. xvi, 587-589. 489

The Emperor will recognize the Christian Emperor, who in time will also let himself be instructed and fall in with the right truth. Because this trade not only affects their electoral and princely graces, and the honorable free and imperial cities' persons, land and people, but also their souls and consciences, so that they, at the risk of losing their souls' bliss and damnation, can only rely on the strict command and word of God.] The people of the city, the country, and the free and imperial cities, but also their souls and consciences, so that they, in the danger of losing their souls' salvation and damnation, want to remain solely on the strict command and word of God, and ever willingly be and remain Christians:

Thus, their electoral and princely graces and the honorable free and imperial cities (to prevent even more serious hindrance to the honor of God, discord and desecration in the Holy Roman Empire) have appealed to Speier out of the greatest necessity and not against any human will. The Imperial Majesty, out of the greatest necessity and not contrary to any man, nor out of any will of courage, has appealed to Speier from the most recent of the other imperial estates' resolutions and decrees in this matter, in his will and opinion, to pursue the same appeal in due time, as is proper and right; as His Imperial Majesty graciously has to hear from this instrument, in German and Latin. Which appeal we therefore hereby make to your most respectable honor in place of Imperial Majesty, our allies. Majesty, our most gracious lord, with the transfer of the same appeal actis, and also copies of the same wording to our authority, most humbly insinuated, delivered and announced; humbly requesting that Her Imperial Majesty be notified of the same. Majesty and to request that Her Majesty may, without hindrance, insinuate these copies. without hindrance of this insinuated appeal, to all and sundry, in particular and in common, to our most gracious, gracious and favorable lords, princes and princes and the honorable cities, nothing else, but all faithful obedience, peace, submissiveness and entrustment (as happened in the advertisement) to be completely and in all ways well provided for; That also their electoral, princely graces and the respectable cities want to live, govern and keep themselves in this way, as they trust to answer for it against God the Almighty, their Creator, and against Imperial Majesty, their most gracious and supreme Lord on earth, and that with truth nothing unreasonable may be imposed on them.

With this, Her Electoral, Princely Grace and the honorable free and imperial cities in Her Imperial Majesty the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor. Majesty. protection and protection, most humbly requesting that Her Majesty will not be moved against them with some disgraces; this is what Her Electoral, Princely Grace and the honorable Free and Imperial Cities want. Her Electoral and Princely Grace and the honorable free and imperial cities around Her Imperial Majesty, as their most gracious lord, will earn this with obedient diligence.

On account of such insinuation by our most gracious, gracious and favorable lords, princes, princes and the honorable free and imperial cities, we requisition you, Alexien Frauentraut, as notaries, that you give us ex officio one or more (and as much of their electoral and princely graces and the honorable free and imperial cities need) instruments and documents. We hereby requisition you as notaries to make, give and deliver to us ex officio one or more (and as much as their electoral and princely graces and the honorable free and imperial cities' necessity requires) instruments and documents. Which appeal was in German, as follows:

Nota: Here the Speierische Appellation has been indented, which is found above Cap. 11, No. 820.

(3) I, as notary public, have given them this answer to the envoys' arguments: Because a few days ago I had exonerated and renounced my legation, in which I would have been completely and irrevocably appointed and ordered, for mobile reasons, I could not avoid making and giving them, the envoys or their principals, the protesting Electors, Princes, also honorable free and imperial cities, my most gracious, gracious and favorable lords, one or more instruments and documents, as much as they would be necessary.

4 On such an insinuation of the appeal and the subsequent requisition, the said Alexander Schwais further said: "Although he had been ordered by Imperial Majesty to give written farewell to the envoys of Her Majesty, he had not been ordered to accept the appeal. Majesty to give the envoys written farewell, however, he would not have the order to accept the insinuated appeal. He gives the envoys leave by order of Imperial Majesty. Majesty's order, as it had been issued and signed by Her Majesty's hand. If they had some deficiency in it, they would like to address Her Majesty themselves, and he would like to indicate this to His Imperial Majesty. Majesty. For even if he had taken such an appeal into his hands, he did not want to have it accepted by taking it into his hands, but rather to report it to the Imperial Majesty. Majesty. He requested and required me, a notary public written here, to make and give him one or more open instruments and documents about it, as much as he would be able to do so. To which I give him this answer: As much as I would be obliged to do.

(5) The above-mentioned Ehinger and Michel von Kaden further said: they did not doubt Imperial Majesty's decision at all. But because he, Master Alexander, had handed it over to them, they, the envoys, acted according to their instructions, and thus did not want to take back the handed-over appeal, but laid it down on the table.

[490]{.underline} Cap. 12. of the covenants of the papists. W. xvi,s80-ss2. 491

These things happened at Plazentia, in the presence of the aforementioned master Alexander Schweißen, secretary, hostel, in the year, month, day and hour, as reported above, in the presence of Georgen von Wittich, Colniß-/) Jheronmus Ebner, the Younger, of Nuremberg, Bamberg, Jörgen Zenkel, of Plankstetten, Eisteter, and Wölfen, Count of Schwatz, Brichsner diocese, as witnesses, especially required and requested.

858 Report of the envoy Michael von Kaden to the Nuremberg City Council concerning the announced imperial arrest. October 13, 1529.

From Müller I. c. S. 211.

Favorable, commanding^Herren! I hereby hasten to inform E. W. that we, the envoys, have been summoned to this date by the Emperor. Majest. Alexander Schweis, and found the same to be such that the Imperial Majesty will accept the mandate, a copy of which I have sent to E. W. from Lyon; in sum, we ask, desire and give that our most gracious and gracious lords, princes, princes and the honorable cities, if this does not happen on the mandate that has gone out, should accept the Speierian farewell. Thereupon the farewell rests, containing long words: that one is well inclined to help the Turks 2c. Upon such farewell we have, according to our order, most humbly insinuated the appeal to the secretary Alexander, in the place of the Imperial Majesty. Majesty, so that he may open the parting to us and serve the appeal on him before notaries, in forma, as the actus is due, and E. W. may take notice of our relation. W. will hear from our relation. Alexander, badly frightened, protested: he had no order, did not want to accept the appeal, we should go to the Emperor 2c. We left him the Acta and went away. So he ran to the court to report this to the Emperor. Majesty. And while we are still sitting at home and deliberating about it, and where to go for security and war in the country, Master Alexander Schwais comes with notaries and witnesses, sits in our inn and asks for our three; he has an order to tell them from Imperial Majesty. Majesty to tell them. But I suspected that he would protest that the Imperial Majesty would not allow the appeal. Majesty did not want to dismiss the appeal. 2c,

1. This is "Kölnischen Bisthums".

So I went out of the house. Alexander was waiting for Alexium Frauentraut and Hansen Ehinger, whom I had warned before, at home, and they were also waiting for me. But I had some business and did not come home, so it was dark and night. He informed the two of them before the notary that the imperial majesty would have them imprisoned. Majesty has them imprisoned, to stay in the inn, and not to leave it in case of loss of life, limb and property, nor to send some writings or messengers from themselves to our lords, or else by ourselves or other people; and he, Alexander, wants to await my arrival until midnight, if I come, it is good, if I do not come, he wants to report my disobedience to the Imperial Majesty. Majesty. These tales were told to me by my servant; I considered it good to report such a case to E. W. in a custody and secret letter, before I would be forbidden to write, like the other two. I am still in doubt as to how to do it. I cannot leave the city this night; so I worry, if they guard the gates without me, that I will be able to do even less tomorrow; this is a bad way to hide from an emperor in a foreign city, and it is bad to come out of the country. If I am to be disobedient, I must appear before the Emperor. Majesty. If I am to go to prison as a freeman and not a prisoner, it will be painful, and no one knows what scorn may befall one with so many priests. In sum, I am afraid I will go to my companions; they want me to come shortly, otherwise I will burden them, as they think, with my evasion. If I were in Parma or Milan, I would not come; but I must, I worry, for the sake of the others; God help that it be done with grace. Also, E. W. know that Margrave Johann Albrecht has been ordered to a postal service by Imperial Majesty. Majesty to post in one or two days, together with the one from Waldkirch, to post from estates to estates, to work for help, there are many letters of credence written. Whether this deal was made because the Emperor's request and the promises of the Estates were made before the protesting Estates were aware of our departure, is a matter for E. W. to consider. However, I consider it necessary to be mindful of the imperial request for our farewell and how we are to be dealt with, and to act accordingly. I have still not yet caught the opportunity to inform E. W. and other protesters of this, and in a hurry I want to discover it as quickly as possible, and have delivered such a letter this evening to a Venetian messenger, who safely escorted us yesterday, and hastened to Venice to send it to Hans Fuwrer, without having to send a messenger and incur costs.

[492]{.underline} Section 2: Conventions at Torgau 2c. No. 858 ff. W. xvi, "92-594. 493

and to send you this letter urgently by your own messenger. Date Placenzia, 13 Octobris, at the third hour of the night, Anno 1529.

E. W.

willing servant Michel of Cadan.

To Nuremberg.

859: The protesting Electors, Princes and Estates appeal before a notary and witnesses against the Emperor's decision to grant them a free Christian concilium. October 14, 1529.

In Müller 1. e. p. 214 and in Lünig's Reichs-Archiv, xart. A6n. eont. II, p. 332.

Before you, Mr. Notary, we, Hans Ehinger and Michel von Kaden, appear as envoys of the most illustrious 2c. Princes N., honorable free and imperial cities N., and show you: After we yesterday, the 13th Octobris, in the morning, by kais. Maj. command, by Master Alexander Schweiß, on our action, of our most gracious, gracious Lords, Princes, Princes and the honorable cities protesting against the Speierian farewell, a decree and farewell was opened, in which we found ourselves complained of because of our Lords. Accordingly, we provoke and appeal on behalf of our lords, from such a decree and farewell and to a free common Christian council, or where the matters belong, to the first, second and third; Diligently, diligently and most diligently requesting of you, Mr. Notari, Apostolos testimoniales, with reservation of our lords necessity and will, to extendir, increase, diminish, prosequir or drop this Provocation and Appeal according to their demand, according to all their occasion. Therefore we, the envoys, ad cautelam want to have this Provocation thus diligently interposed, publicly protesting and requesting about it; and requisition you, Mr. Notary, ex officio, to draw up for us one or more instruments about it in meliori forma. The envoys have also requested that the Notary Public of the Imperial Majesty be informed of the matter. Majesty. The envoys have also requested that the Notary put a notice and answer in the instrument, which the Notary has granted. Actum the 14th day of Octobris, at the fourth hour after noon, anno 2c. thousand five hundred and in the ninth and twentieth year.

860 Two petitions of the envoys to the emperor for the release of their arrest.

In Müller 1. e. p. 216.

First Supplication. Between October 13 and 21, 1529.

Most Sublime, Most Great, Most Gracious Emperor! Your Imperial Majesty's Majesty's imperial farewell, given to our most gracious and gracious lords, the electors, princes, honorable free and imperial cities, we heard last day in submission, and found so much in our most gracious, gracious lords and the honorable cities' written instruction that we must, by the same order, initiate the appeal, filed at Speier against the same farewell, against such farewell; as we have also done in all submission, with the entreaty that Your Imperial Majesty may, without hindrance, grant us the right of appeal. Majesty, without hindrance of such appeal, to our most gracious, gracious lords and honorable cities, nothing less than all obedience, submission, peace, unity, and legacy, as your Imperial Majesty was initially told. Majesty at the outset, and have issued such a document to Your Majesty's Secretaries in German and Latin. Secretari a German and Latin Appeal Libell.

However, we have immediately initiated the appeal of Speier alone upon the departure of Your Imperial Majesty. Majesty, we have immediately initiated the appeal from Speier alone, and have not appealed; and whoever informs Your Imperial Majesty otherwise has informed wrongly. Majesty otherwise, he has informed wrongly, as evidenced by the insinuated acts, which are in the hands of the Secretary, Alexander Schweiß.

After all this, Your Imperial Majesty. Majesty. Secretari came, and has indicated to us by order of your Majesty to remain in the hostel, not to come out of it, not to write behind him 2c., until your Majesty further orders.

Thereupon we give your Imperial Majesty, our most gracious Lord. Majesty, our most gracious Lord, that we, as envoys and obligated servants, will not do anything other than what our most gracious lords, princes, and the honorable cities have ordered and instructed in writing, as no doubt your Imperial Majesty's servants must also do according to the same order. Servants must also do according to the same order.

Since we then, by order alone, insinuate a lawful appeal, which has been interposed at Speier, as the imperial rights permit, in the most submissive manner, and your Imperial Majesty, in this respect, all obedience from our most gracious Majesty. Majesty all obedience from our most gracious Majesty,

[494]{.underline} Cap. 12: Of the covenants of the papists. W. xvi, sn-sn. 495

and the honorable cities, and would like to do so, as pious, honorable messengers, also to Your Imperial Majesty. Majesty. Majesty's command and obediently, as Michel von Kaden did when he was sent to your Imperial Majesty. Majesty. Majesty's order, and that his fellow relatives had been arrested, he went freely and willingly from his business to the inn, into such obedient arrest and detention. Majesty will graciously consider and count our long silence and innocence free of charge; or, if we would be otherwise disparaged, that we nevertheless know ourselves to be innocent, let us come to a personal gracious interrogation. Such mercy from Your Imperial Majesty. Majesty, we want to praise our most gracious and gracious lords, princes and princes, also the honorable cities, and obediently earn it for ourselves in all submissiveness. Hereupon we hope for your gracious decision.

Your Imperial Majesty. Majesty.

most subservient > > of the Electors, Princes, honorable and free imperial cities envoys.

Second Supplication. October 21, 1529.

Most Sublime, Most Great Emperor, Most Gracious Lord! Now that we have entered the ninth day 1) of the Emperor's visit. Majest. Majesty's command, we lie arrested in the hostel with heavy costs, perhaps because Your Imperial Majesty is concerned about us. Majesty, of our concern, may have been moved to disgrace against us on unequal report. But if we have ever done nothing else than what we have to do as poor obligated servants, by order of our most gracious, gracious and favorable masters, as we can prove with our instructions and authority, we most humbly request that Your Imperial Majesty will graciously grant us the right to use the power of attorney. Majesty may graciously allow us to go home, or have us brought to interrogation, so that we may be released and bring the decision given to Your Imperial Majesty to our most gracious, gracious and favorable lords; and in such a way of their electoral, princely graces, even persons, also

1. Since according to the letter of Michael von Kaden (No. 858) the arrest of the envoys began on October 13, this writing is to be set for October 21.

the respectable cities. We want to earn this in all submission. Request Your Imperial Majesty's most gracious reply. Majesty's most gracious reply.

E. kais. Maj.

most subservient

of the lords, princes, honorable

free and imperial cities envoys.

861 The answer given by the Count of Nassau and Alexander Schweiß to the envoys to the promotorial letters. October 30, 1529.

From Müller's History, Cap. 15, p. 222.

I.

The Imperial Grand Chamberlain, Grasen von Nassau, Reply to the Protesting Princes, Princes and Cities.

Most Serene and Serene, Highborn Elector, Princes and Lords, and Honorable, Prudent and Wise! Your churfürstl. And F. G. and you, be my very willing and kind service and greeting beforehand. Most gracious and gracious gentlemen and good friends! Your churfürstl. and princely. I have received and understood your letter from their embassies, Hansen Ehinger, Alexien Frauentraut, and Michael von Kaden, according to necessity and good measure; and although I have not had much desire, for the reason of some of the things reported in their letter, besides your Electoral and Royal Highnesses and you, 2) to accept these things of theirs, nevertheless, your Electoral and Royal Highnesses, and you, to your honor, service, and favor, and F. G., also in your honor, service and favor, and so that these envoys of theirs would not be held up here, I have asked Imperial Maj. Maj., our most gracious lord, for their best clearance, which they have also received from Her Majesty, as your Electoral and Imperial Highnesses and you will hear from them. Thus, for the sake of your Electoral and Imperial Highnesses and yourselves, I have subsequently, after receiving their notifications, announced an appeal in such a way that their Majesty may not have any gracious favor (which then, where I have previously reported such of their order, I have sent to them).

2. This refers to Landgrave Philipp of Hesse, who is therefore omitted from the inscription of this letter. Compare Document No. 829, s 12 z. E. and No. 830 in the penultimate paragraph. Nuremberg is also meant. See No. 863, s 3.

496 Section 2: Conventions at Torgau 2c. No. 861. W. xvi, sW-599. 497

Thus, that, nevertheless, your Electorate and the F. G. and your order should have been complied with by them, and that their request should have been accepted without hesitation for your gracious favor), have petitioned, requested, and received so much from Her Majesty that Her Majesty will release them from their arrest, which they will have done to them in their hostel for this reason, and that they may dispose of them again to Your Electorate and the F. G. and to you. and you, and may graciously permit them to report to Her Majesty of the most gracious good will, even for a short time in the future, which she has undertaken for her in the holy realm of the German nation. But 1) Her Majesty, Michael of Kaden, has ordered to bring a booklet, I do not know what, which he has handed over to Her Majesty, but 2) not to leave Her Majesty's Court without Her Majesty's permission and until further notice, 3) for which Michael, although he has not deserved it for me so far, I nevertheless, together with other my good friends, have given Her Majesty the permission to send him the booklet, and most faithfully, but nevertheless, until now, not otherwise than that he may have succeeded to Bononia Bologna, or by other order of her Majesty. For the sake of the German nation, for which I am inclined to love and serve, I will gladly do my utmost in the future. That I do not want to let E. churfürstl. and F. G. and you, service and friendly good opinion, on their letter done to me, again unindicated. Date at Parma, on the 30th day of October, Anno 2c. in the 29th year.

Heinrich, Grast zu Nassau, Margrave zu Zenete, Count zu > Katzenelnbogen, Vianden und Zied, Lord zu Breda, Diest und Grymbergen > 2c. H. G. z. Nassau. > > To the most illustrious and noble, highborn princes and lords, Mr. > Johannsen, Duke of Saxony, Archmarshall and Elector of the Holy Roman > Empire, Mr. Georgen, Margrave of Brandenburg, Mr. Ernsten and Mr. > Franciscen, brothers, Dukes of Brunswick and Lüneburg, and Mr. > Wolfgangen, Prince of Anhalt, my most gracious and gracious lords; and > the honorable, prudent and wise mayors and councillors of the free and > imperial cities of Strasbourg, Ulm, Costnitz, Nördlingen, and others > related to them.

1. Here we have deleted "itself" because it seemed too much.
2. "special" - in particular.
3. That is, not to go away.

II.

Alexander Schweiß, imperial secretarii, answer to the protesting electors), princes and cities.),

Most Serene and Serene, Highborn, Elector, Princes and Lords, and honorable, prudent and wise dear Lords and good friends! Your churfürstl. and F. G. and W. my completely submissive, good-willing and friendly service with all faithful diligence before. Most gracious and gracious princes and lords, and dear lords and good friends! Your electoral and royal letters, addressed to Hansen Ehinger, Alexien Frauentraut and Michael von Kaden, in which they report how they have received the letter from the Emperor, my most gracious Majesty. Maj., my most gracious lord, their messages, to indicate their reasons why they have been included in the farewell, so at the next Imperial Diet at Speier, by her Imperial Maj. Maj. governor, orator, commissaries, also princes, princes and other estates of the holy empire, my most gracious, gracious and favorable lords, so far as the cause of our holy Christian faith is concerned, may not have healed nor approved; with the gracious request and entreaty that I may have such E. and F. G. also W.'s action to her Majesty, and that the aforementioned have their messages in favorable order, so that they may be dispatched to her Majesty with the most gracious response 2c., I have received and heard them humbly and willingly, and have reported them to Her Majesty's electoral and royal envoys; whereupon Her Majesty has also graciously given them an audience. graciously granted them an audience, and subsequently, for the best possible benefit of their then present, many, considerable other affairs, dispatched them, and had their answer given to them by me in writings, signed by Her Majesty herself; just as the Elector and His Holiness will also hear from the same envoys of theirs. Now, however, when the aforementioned your Electors and the F. G. have also given messages to W., after receiving such their reply, that they would have given them to me, as the one who would have given them such messages by imperial order. Maj. had ordered them to do so, that they announce the appeal to me: then the Elector and the F. G. can also graciously and favorably judge that I, if I had not received an order from Imperial Maj. Maj., it was not proper for me to accept it, and that I should not do less, nor could I do less, than to help Maj. Maj.'s request to the best of my ability, and that Michael von Kaden, as I have been informed, immediately thereafter

[498]{.underline} Cap. 12. of the covenants of the papists. W. xvi,59s-6oi. 499

I have received an order from the Emperor himself, who had handed over a booklet, in which I was to tell them not to leave their hostel without her Majesty's permission, and where they should continue to stay, which, God knows, was heartily repugnant to me. But I did not discharge myself from this by my most humble and most submissive request, but, since I had previously dealt with this matter by Her Imperial Maj. Maj.'s command and who thus knew, I had to do so obediently as a servant. As I have no doubt that the Elector and the Imperial Guards will be able to judge this: I therefore inform the Elector and the Imperial Guards that, if my gracious Prince and Lord of Nassau, Margrave of Zenetes, or I, have reported such a matter to the Elector and the Imperial Guards beforehand, I shall not be held responsible for it. and W.'s order had been reported somewhat earlier, that I have no doubt that his F. G. would have directed all matters to such good, so that E. churfürstl. and F. G. would have carried out W.'s order nevertheless, and this of their entanglement would have been without necessity; wherefore I have also reported this to his F. G., and where it would have seemed necessary and good to me, I would have faithfully held his hand. But now like this: The said my gracious Lord of Nassau, together with other friends of his F. G., whom she has taken to honor, serve and please the Elector and F. G. and W., has nevertheless done the best, which I have also faithfully reminded her of, so much so that her F. G. has requested of her Maj. that the two envoys of your Electorate and F. G. and W., Ehinger and Frauentraut, have been released from their arrest; but her Majesty has not yet wanted to release Kaden, as E. Electorate and F. G. and W. will hear about all this from the two envoys mentioned above. I hope, however, for the gracious and faithful diligence, which I do not doubt, that my gracious Lord of Nassau will continue to do in the matter, and that I can count on his F. G. and the Lord of Grandvelle, Imperial Maj. Maj. Counselor, when he gave them this last farewell of their settlement and stay, with farther appendix, as much as any concerns, in my presence, in all E. Electoral and F. G. also W. three envoys themselves presence, submissively and diligently asked that they want to have ordered said Kaden in this graciously and for the best, that his cause also to good endschaft at Imperial Maj. Maj. still attains and brings. Therefore, that it be done, no effort nor trouble shall be spared on me of my small fortune, without doubt, that I will give E. all Electorate and

1. "To ensnare" or "to bestricken" - to hold in. Detain.

F. G. and W. would also do me a pleasant service and favor; humbly and favorably requesting that E. churfürstl. and F. G. also W. graciously and favorably excuse me of that which I had to do as a servant herein, as reported above. For as far as I may serve them humbly and acceptably and prove love and friendship, E. churfürstl. and F. G. also W., to whom I hereby, as my most gracious and gracious dear lord, and favorable lords and friends, shall command me humbly and favorably, shall find me on all accounts quite agreeable. Date at Parma, on the 30th day of October, Anno 2c. in the 29th year.

E. churf. and F. G. and W. quite subservient and benevolent

Alexander Sweat.

The most illustrious, noble, highborn princes and lords, Mr. > Johannsen, Duke of Saxony, Elector 2c., Mr. Georgen, Margrave of > Brandenburg, Mr. Ernsten and Mr. Franciscen, brothers, Dukes of > Brunswick and Lüneburg, Mr. Philipsen, Landgrave of Hesse, and Mr. > Wolfgangen, Prince of Anhalt, my most gracious and gracious Prince and > Lord; and the honorable, prudent and wise mayors and councillors of > the free and imperial cities of Strasbourg, Nuremberg, Ulm, Costnitz, > Nördlingen, Memmingen, and others related to them in this matter, my > special dear lords and friends.

862: The Margravial Chancellor of Brandenburg, Georg Vogler, writing in which it is explained how great injustice has been done to the Protestant envoys with the imperial arrest.

In Hortleber, vol. I, lib. I, eap. 6, p. 46 and from this in Müller 1. o. lib. II, eux. 21, § 5, S. 318.

Causes, why the protesting Electors, Princes and Estates of the Conflict, in which their delegates were taken by Imperial Majesty, on the happened submissive report of said Estates protestation and appeal against and from the Imperial Treaty at Speier, Anno 1529, also on the insinuation of such appeal, are to be complained about,

Recorded by Mr. Georg Vogler, Margravial Chancellor of Brandenburg, Anno 1529.

500 Section 2: Conventions at Torgau 2c. No. 862. W. xvi, 6oi-6v4. 501

1 At the recently held Imperial Diet at Speier, the Imperial Estates, under the semblance and authority of Imperial Majesty, undertook to act and conclude in matters of the Word of God concerning our faith and religion. Maj. to act and conclude in matters of God's word concerning our faith and religion, about which they were duly warned by some of the imperial estates, and given more than one good reason why this was not proper for them. And in spite of all this, they have continued in their proceedings, and have made a supposed resolution and agreement, which the Christian estates reported before them have accepted in all articles, except for the matters of our faith reported; but as far as the articles of faith are concerned, they have publicly protested against it in writings, not to consent to it for many important reasons, as they have written in the long protestation and the appeal that has been made 1) for necessity, and without need to report it again here.

2. 2. And in order that His Majesty should not have reason to think, on the unequal report of some imperial estates that are repugnant to the Holy Gospel, as if the aforementioned protesting Christian estates were withdrawing from His Majesty's obedience and the obedience of the Holy Empire, and were not obeying without reason and equity that which had been unanimously decided by others at the Imperial Diet held, or wishing to live up to it, these same Christian estates have sent their embassies to His Majesty in Hispania. The same Christian estates have dispatched their embassies to Imperial Maj. in Hispania, which their Maj. also entered at Genoa, and to their Maj. on the occasion of the Imperial Diet, and why the protesting estates, without injury to their souls and consciences, also without the highest burden on their country and people, did not want to accept this parting of the aforementioned article, and why the imperial estates also do not have to recognize therein, with the humble offer that they are inclined to accept such parting in all other articles. That they also surrender their bodies, lands, people, possessions and goods to their Imperial Majesty. Majesty, whom they have recognized in this alone as their rightful, unanimous Lord and Emperor, without any means, so that Her Majesty shall have power over all this. What in these matters of faith is also discussed by an orderly, Christian, free concilium (to which such matters belong) by means of the divine word, that one accepts it without any hindrance, and does not want to separate from the Christian church, as the obedient members of the same, in any way, or wants to separate. As then the most submissive responsibility of the Christian estates, submitting and attaining

1. No. 820 in this volume.

offer through their envoys to the Emperor. Maj. orally and in writing in the German, Latin and French languages.

3. Although the protesting estates have now appealed to this subservient, friendly and, for their part, quite necessary action by Imperial Majesty, the Holy Roman Catholic Church, they have not yet been able to do so. Maj, as their rightful lord, nothing other than a gracious answer, decision and dispatch of their embassies, their envoys have nevertheless received a somewhat rough, unforeseen and burdensome farewell, and have been sent in writings, in the belief that their Maj. 2) have again earnestly commanded that these protesting imperial estates should accept the drafted farewell and resolution at Speier outright 2c., as such a resolution (which, however, has not yet been sent or delivered to the estates to this day) undoubtedly indicates in a long opinion.

4 Thereupon the envoys (according to their received order) have sent Magister Alexander Schweiß, kais. Maj. secretary, who opened and read out to them the parting in the name of the emperor. Maj. name and read it to them, delivered and left the protesting estates to appeal by means of a publicly instrumented libell.

5 The causes that moved the same estates to file their appeal are sufficiently expressed in the instrument of appeal, and according to necessity, so that anyone, even of little reason, can conclude from it that the protesters had a great reason and appearance to refuse the imperial decree in this matter, and, as the complainants, to appeal from it.

(6) When the envoys had executed their order and then wanted to leave Italy again, they were imprisoned by the said Meister Alexander Schweiß, imperial secretary, in the presence of notaries and witnesses, in their lodgings and condemned not to come out of it without the knowledge of His Majesty the Emperor. Maj. not to come out of it, likewise in case of loss of life and limb, by themselves or others, neither in writing nor orally, not to announce anything about it to their masters 2c.

7 This is (how manly, even friends and enemies can consider) an ungracious, burdensome and clumsy act, and quite appalling to hear that the Roman Imperial Majesty has not yet taken the necessary measures. Maj.

2. These speech marks are placed by us instead of the brackets that are often used in old prints to emphasize something.

502 Cap. 12: Of the covenants of the papists. W. xvi, soi-sos. 503

by those who live around her Majesty, and who are not only opposed to the true Christian religion, but also to all equality and equity/) should be moved to such disgrace and burdensome action; for the following reasons:

First of all, this matter, which the envoys have requested and ordered Imperial Majesty to promote, is not an objectionable, unfriendly act. Maj. and had orders to solicit, is not an unpleasant, unfriendly, or such an act, by which Imperial Maj. Maj. in her sovereignty, or sought some rebellion or disobedience, but (as reported) a subservient denunciation, apology and responsibility, by which the Imperial Maj. Maj. of the protesting estates, and to her Maj.'s own honor and glory, in which the Christian estates also offer themselves to her Maj. for such willing obedience and subservience, and also otherwise for the sake of their faith, in such a Christian manner, that the Imperial Maj. Maj. may not derive from this any cause for disfavor and such quick, 2) inconsiderate actions.

(9) On the other hand, the Imperial Majesty is our, and especially the protesting imperial estates', ordinary lord, emperor and sovereign. Our Majesty, and especially of the protesting imperial estates, is the ordinary lord, emperor and sovereign, and is therefore obligated by the duties of his imperial office to treat the members and estates of the empire, as his Maj.'s relatives and subjects, with all loyalty, to hear them graciously and in an emergency in their complaints and concerns, to protect and shield them from all unreasonable and infallible burdens, and also to give them his imperial assistance against all violence and injustice. Not less than the subjects are obligated to all obedience, subservience and submission to her Majesty in all ways.

10 Now, however, the emperor's own highest enemies, Turks and Jews, are being heard. Maj.'s own highest enemies, Turks, pagans and Jews, as well as others, are heard in their legations and advertisements. With what equity or good grace can it be justified that the most prominent imperial estates, princes, princes and cities, envoys should not be heard, but their legation be carried out in such a way that that without doubt these same estates, of their hope, would be tolerated by common Christianity's hereditary enemies, the Turks 3)?

(11) Thirdly, Her Majesty's envoys who came from Hispania before this time to some of the

1. In Walch's old edition: "be", which seems to be a printing error, instead of: sein (- are).
2. "raschen" put by us instead of: "rischen".
3. "tolerate" here seems to be in the meaning of "exalted".

The Imperial Estates have asked for help, and have let themselves be heard with loud words that their Majesty has been approached with a belief, as some of the Imperial Estates have let themselves be heard: as if their Majesty's mind and opinion were, when their Majesty comes to the Empire, that they want to act with force and tyranny against some of the Imperial Estates. 2c, that her Majesty bears a noticeable grievance and displeasure; for her Majesty's mind, will and opinion are not at all disposed to a violent, serious or tyrannical action, but are directed to behave as a mild, gracious Emperor towards his Majesty's subjects in an entirely fatherly and gracious manner, and to hold them in such a way that they should have much more cause to love than to fear her Majesty.

(12) Whether this action on the part of Her Majesty compares with such a gracious offer; whether the Christian estates should not be justly appalled that Her Majesty, as soon as she has set foot in the Empire from her kingdom and has not yet reached Germany, should show herself in such a way; and whether they do not have to worry about an ungracious Emperor, completely undeserved on their part, from these preliminary beginnings, can be judged by anyone who understands.

Fourthly, His Imperial Majesty has pledged and confirmed with an oath. In the receipt and election of her royal dignities, Her Majesty has committed, obligated and confirmed with an oath against the Elector in place of the common imperial estates: that Her Majesty will not rape any of the imperial estates for herself, nor permit others to do so, but will allow each estate, where it may suffer proper justice, to remain with the same, also in due hearing and equity, and will order others to do so.

Item 14: That Her Majesty have and hold her royal residence, estate and court in the Holy Roman Empire of the German Nation for the benefit and good of all members, estates and subjects of the same.

Item 15: That Her Majesty will not fill and provide her royal and imperial offices at court and in the empire with any other nation than native Germans, who are not of low standing or character, but are true, honest people, princes, counts, lords, nobility, and otherwise of valiant good stock. 2c.

. 16 Now it is obvious that the Christian protesting estates in this concern of theirs, for which reason they have sent their message to Imperial Majesty, desire and seek nothing else than proper and necessary interrogation. Maj., do not desire and seek anything else than proper and necessary interrogation, and may also suffer right and proper discussion.

504 Section 2: Conventions at Torgau 2c. No. 862. W. xvi, sos-evg. 505

(17) They were not the least moved by their protestations and appeals that the estates of the empire should have dared to make a decision and a decision in this most excellent great matter, in which God's honor and word, as well as the consciences and souls of men, are concerned, in which they can by no means be judges, without all prior examination of the right reason, even without sufficient experience of the truth; as would be just and right even in the smallest matters and affairs.

18 Thus it is obvious that the Imperial Majesty has never had her residence in the Holy Roman Empire. Maj. has never had her residence in the Holy Empire from the time of her first Imperial Diet at Worms, and may not have it as soon as possible: shall the embassies of the Imperial Estates, where they are to be sent to her Maj. In order to honor her Majesty and to indicate a submissive obedience, they are to be sent so far, at considerable risk and expense, and to act in a way that may promote the harmony of common Christianity and the empire, and also*) the sent ones are to be dispatched in such a way that it would be quite burdensome for all the imperial estates to hear from their proper rightful head and sovereign.

19 Moreover, it is irrefutable that the most distinguished offices of the imperial court are mostly occupied by Hispanic or other nations. Moreover, it is irrefutable that the most prominent offices of the imperial court are mostly occupied by Hispanic or other nations, who are not only ignorant of the German and Latin tongues, but who are also ignorant of the opportunity, need, and essence of the Holy Roman Empire and the German Nation. Whether the imperial estates, where they have to act out of their necessity before Imperial Maj. Whether the imperial states, where they have to act out of their necessity with Imperial Majesty, can expect more disadvantage than advantage from this, is a matter for everyone to consider.

20 Most burdensome and unequal, however, is that this trade, the holy gospel, affecting our religion and conscience, where it reaches the Imperial Majesty, is only or mostly with the bishops or clergy who are in the custody of the Imperial Majesty. Maj. alone, or for the most part, with the bishops or clergy, who are the highest, most distinguished and most respected in the Imperial Maj. the highest, most distinguished, and most respectable, and who alone are inclined to preserve the papal see at Rome with its appendages, as well as the public abuses that have so far flowed from there and are in evidence everywhere in the church, should be consulted, mediated, and discussed; since they are themselves parties, counselors, judges, and arbiters for the reasons indicated, and are therefore highly suspect. That now the emperor's Maj. Maj. as a pious, sincere emperor, who undoubtedly wanted to see things well, should have been led by the same people to such an unkind and far-reaching action, which would have been unacceptable to her.

1. Here we have deleted "that".

Maj. may not be caused by friends and foes to slight, despise, and belittle each other, which is to be highly complained of in many ways.

Fifth, the protesting Estates have not appealed from Imperial Majesty's Sentence, Order or Departure. Majesty's Sentence, Order or Leave, and have made such an appeal to Imperial Majesty himself. Majesty himself. From this, everyone may again note what a burdensome act it is that the judge before whom, and not from whom, an appeal is made, should accept for arrest the messages which the same appeal from a command initiates. Her Majesty has not previously seen the acts and instruments of appeal, and has no knowledge of the causes and motions of such appeals, whether founded or not.

22. Sixth, the order and instructions of the protesting estates, which the envoys handed over to the Imperial Majesty in the three witnesses on their behalf, state quite clearly what motivated these estates to protest and not to approve the imperial treaty. Majesty in the three witnesses, clearly show what moved these estates to protest and not approve the imperial treaty. The same causes, however, are so important and respectable that any man who has reason must conclude from them that the protesting estates at least had a great pretense, glimpses and reason, although the same movements should not be justified in protesting and appealing. From this, too, the Imperial Majesty might have found so much. Majesty might have found so much from this that she would have refrained from such action against the envoy.
23. Seventhly, although this protestation of the estates and their envoys has neither reason nor appearance, and should be the most unskilful of all: nevertheless, it is against all public, human, imperial and papal rights to act against the envoy, who is made in a legation to Imperial Majesty as our Lord. Majesty, as Lord of us all, to act in this way. For the same rights are quite clear that all legates are free in all places, have assurance and opening, and shall in no way be arrested or encumbered.

(24) Eighthly, it is ever burdensome, and somewhat disgraceful, to hear that the Imperial Majesty has based her farewell, which she has announced in writs, on an order that should have been sent by Her Majesty beforehand. Majesty is placing its departure, which it is having announced to the envoys in writs, on an order that should have been sent by Her Majesty to the imperial estates beforehand, yet none of the protesters has yet received or been notified of the same imperial order or mandate. The same imperial command or mandate has not yet been sent or announced to any of the protesters. Therefore, the Estates may again excuse themselves from any inequity in these matters.

[506]{.underline} Cap. 12. of the covenants of the papists. W. xvi,609-6ii. 507

25 And even if the same imperial order and command should have been opened to the protesting estates, it would have been done only after their protests and appeals. The same estates would not have been obliged to accept such a command any less than the imperial estates' resolution and agreement, for many excellent, important reasons, of which much could be done. And if there were no other reason than this, that the protesters, if they should accept such an imperial command, would have to act publicly against their conscience and the salvation of their souls, to which, however, no man of any temporal power on earth should always allow himself to be forced, because the same farewell is capable of just that, which the decision and farewell of the estates holds: it would be more than complete and sufficient in the sight of God and the whole world to refuse such a farewell and imperial command by the ordinary, permitted means of appeal, which the imperial rights themselves prescribe.

In sum, the protesting estates recognize all of them and especially the Imperial Majesty. Majesty. for their rightful natural lord, and by God decreed emperor and sovereignty, to whom they also offer and submit themselves with their bodies, lands and people to all obedience, assistance and subservience; but that Her Majesty, by affirming the imperial estates, would also submit to be master over their faith, souls and consciences in some ways, or to command them to accept something by which they should deviate from the truth, act against their consciences, and anger God as a Lord: That would be going too far, and God would have taken hold of the rule and sovereignty without any means, who has reserved all power and jurisdiction for Him, and has left no man on earth even the least power in this; as the prophet says: Coelum coeli Domino, terram autem dedit filiis hominum: God, the Heavenly Lord, has reserved heaven and what is spiritual, but what is earthly, He has commanded only earthly men. Nor is any man obliged to obey either the emperor or other rulers of the earth therein, for in this case, as the Scripture says, it behooves God more than men to obey.

27 From these causes, which have been mentioned, one can now complain about this trade to the highest, and so that only men may find it too much of a great, extensive and unmistakable inconvenience.

863 The envoys' written account of the whole plot of their mission.

From Hortleder, tom. I, lib. I, eux. 7, x. 49.

Relation or report of the protesting Electors, Princes and Estates delegates to Imperial Majesty, to the extent that they have reported the protest and appeal of the Speier Reichsabschied Anno 1529 partly to Imperial Majesty. Majesty, and were also insinuated into it, but were then taken into custody, but finally discharged and dispatched. Anno 1529.

Firstly, Hans Ehinger and Alexius Frauentraut came to Placentia on the 7th day of September, and had to leave their fellow deputy, Michael von Kaden, due to weakness of his body, at Genoa, and then on the 9th day of September, they presented their documents to the Grand Chancellor, now Cardinals 2c, the von Nassau, M. Alexander Schweißen and Alphonso Waldes, both Imperial Majesties. Majest. Secretaries, at Placentia their Letters of Credence, and requested them to present them to Imperial Majesty with gracious permission. Majesty with gracious audience and dispatch, who answered them as follows, namely:

2 The Grand Chancellor said: His F. Grace wants to announce them, the envoys, to the Emperor. Majesty, request an audience with them, and give them further notice.

3 Nassau's answer was: The Landgrave of Hesse always wanted to make him a sollicitator, which was not convenient for his Grace; so the Nurembergers did not want him to promote them or the Landgrave against his Grace. There were many Germans who were not much good, although he was also a German; however, he wanted to do to the other princes, princes and cities what was dear to them; they, the envoys, would like to attribute this to their elector and his grace, as well as to the others.

4 Meister Alexander Schweiß thus answered: because his lord, the one from Nassau, was at odds with the Landgrave, and the ones from Nuremberg did not want to let him, M. Alexander, follow what the Imperial Majesty had given them. Majesty had given them, he did not intend to demand much from either of them; however, he did not want the other estates to pay anything.

5 Secretarius Alphonsus Waldes has offered to do much to help Hans Ehingern and Alexio Frauentraut before the Grand Chancellor.

6 Likewise, Wilhelm de Rolle, kais. Majest. Hofmeister, on the credenza handed over to him.

508 Section 2: Conventions at Torgau 2c. No. 863. W. xvi, 509

The Emperor has offered to have the letter signed over to him, since the other Grand Chamberlain in Hispania is dead, and also to do good will and to promote him with the Imperial Majesty.

On the 10th and 11th day of September, the two deputies again made every effort, and approached the Grand Chancellor, the von Nassau, and the other court masters and secretaries, and asked them to support them, so that they would be heard most graciously by the Emperor. Majesty, and that they be graciously and well handled in turn. They all offered to do so, except for the one from Nassau, who answered: His F. G. had previously said that he did not want to get involved in any matter involving the Landgrave and Nuremberg, and he would leave it at that.

After the envoys had thus stopped daily, His Imperial Majesty had M. Alexander Schweißen announce to them on September 11 that Her Majesty wished to hear them on Sunday, September 12, at an early hour of the day; and therefore they should make themselves so skilful as to hand over the trade to Her Imperial Majesty in writing and not delay Her Majesty with many words, for Her Majesty has so many excellent things in hand that it would be quite inconvenient for Her Majesty to hold a long oral hearing. Majesty in writing, and not to delay Her Majesty with many words, for Her Majesty had so many excellent things under her hands that it would be quite inconvenient for Her Majesty to hear a long oral presentation.

So the two deputies rode to court early that Sunday morning with M. Alexander Schweißen and appeared before Her Majesty's Chamber. Chamber, where again Her Imperial Majesty had them told by the above-mentioned M. Alexander Schweißen that they were to be allowed to vote. Majesty told them through the aforementioned M. Alexander Schweißen: they should hand over their action in writing and not tease Her Majesty long with words. Thereupon the envoys offered to present the deal with the shortest verbally and to hand over their order in writing next to it.

10 They were then brought before Her Majesty and graciously interrogated by Her Majesty in the presence of the Marquis of Ancisa, both Bishops of Osina and Palenta, together with M. Alexander, Her Majesty's secretary, who was especially required for this purpose. Majesty their letter of credence with due reverence, as befits them, and at the same time they express their graciousness to Her Imperial Majesty. Majesty's most gracious, gracious and favorable lords, the Electors, Princes, and also honorable free and imperial cities, from which they have been dispatched, the most humble offer of mercy, and also further indicated: Their Electorate and F. G., and the others, have ordered two of them, in addition to Michael von Kaden, who, due to weakness of his body, had to remain back in Genoa, to give their Imperial Majesty the following orders. Majesty.

The following is a summary of the content presented to His Imperial Majesty by Alexium Frauentraut. Majesty by Alexium Frauentraut, as follows harmlessly, namely:

11. Majesty would be unaware of the contentious articles of divine doctrine that have taken place for some time in Germany and other countries. Which doctrine has been accepted in part by some estates and their subjects, and contested by some (whose subjects were, and still are, most eager for it), from which much error, quarreling and disagreement has arisen. For this reason, Her Imperial Majesty Majesty appointed and announced a Diet at Speier in the year 1526 to avert such opposition. At this Diet, all the estates of the Empire unanimously and unanimously considered it to be good, necessary and convenient, and proposed that a common, free, Christian concilium or national assembly be held as soon as possible, with the resolution that in the meantime each estate would live, govern and hold itself with its subjects as it hoped and dared to answer to God and Her Majesty; with the indication that at that time, for the preservation of peace and unity in the realm, no better or more tolerable way could have been devised or found. Such a treaty would also have been unanimously agreed upon and sealed by all the estates, and at the same time it would have been specially spoken and promised that nothing would be done or allowed to be done against the same imperial treaty, the content of the printed imperial treaty enclosed with it.

Item, so her majesty would have appointed this 29th year again an imperial diet to Speier, with notification to act, to deliberate and to decide on the future Concilio and other necessities of the realm. For this reason, their most gracious and gracious lords, the sovereigns and princes, attended the same Imperial Diet in their own persons, and had the other honorable free and imperial cities attended by their noble embassy, in the opinion that everything that serves first of all the honor of God, his holy word, the preservation of good peace and the noble welfare of their Imperial Majesty and of the Empire, is to be done in the name of God. Majesty and the Empire, to seek and promote.

But such a thing would not have taken place; rather, some estates would have pretended and wanted to say as if the previous Speierian imperial treaty in the 26th year had been somewhat misunderstood and therefore misused; that, however, was their most gracious.

510 Cap. 12. of the covenants of the papists. W. xvi, 6i4-ei6. 511

The noble and favorable lords of their part have not confessed, and would not yet, know for certain that they would not have acted against the same parting of their part, and would not again be against it, nor do so; but would in the meantime keep to the granted concilii, live and govern as they hoped and trusted to answer for it to God and their Majesty. And even if a misunderstanding would have arisen with some from such a departure, still their churlish and princely graces, as well as the others, would have been able to keep the agreement. They therefore proposed several honorable, Christian means, which, however, the other part did not want to accept, despite all admonitions, friendly and humble requests and reminders, but instead, out of a supposed delusion, decided on a different opinion, contrary to the previous unanimous Speierian imperial treaty of this 29th year. They have decided on a different opinion in the 29th year, and in religion, against such Speierian imperial decree, have set other burdensome, unmistakable articles, which their churlish and princely graces, as well as the others, have not accepted. They could not, for the sake of their conscience, keep nor accept them.

And although their chur- and princely. Gn, also the others, have rejected the opposite more than sufficiently and have indicated the reasons for which they would be justly obliged to adhere to the first unanimous, confirmed and promised Speierian imperial treaty, and against which they could neither grant nor conclude anything else without the special permission of their most gracious, gracious and favorable lords, the Electors, Princes, and also honorable Free and Imperial Cities, and imperial cities, they could not grant or conclude anything, nor could anything more 1) take place, but that it would be equitable to remain with that which their Imperial Majesty herself has permitted, and which has been unanimously decided, certified and sealed by all other estates; that also in particular her Imperial Majesty's The Council of the Holy Roman Emperor is to be informed of the outcome of the next Speierian Imperial Diet, and of the future Concilio and other necessities of the Empire, and that it is not to be interpreted as a means of again abrogating the previous Speierian Imperial Diet.

However, the obnoxious part would have persisted in his plan and the supposed increase and would have wanted to drag the matter back to the previous dangerous state, over which Pope Adrianus had previously confessed himself and other clergymen to the abuses at an Imperial Diet.

1. Only here Walch notes: "Votorum pluritas" - the majority.

Thus, in the next 24 years, Her Majesty would have announced an imperial farewell to Speier, in which she herself would have declared that she would separate the bad from the good.

And because their sovereign and princely sovereigns, as well as the honorable free and imperial cities, had encountered such a thing (as stated above) against the previous Speier farewell, their sovereign and princely sovereigns, as well as the others, had protested against such a supposed increase and farewell. The others, too, have protested against this supposed increase and departure, as well as what they have encountered in this regard.

And for this reason it would be most humbly pleading with Her Lordship and Grace, and with the others, that Her Imperial Majesty would not take an ungracious will for the above-mentioned and other reasons. Majesty, for the reasons mentioned and others, would not take an ungracious will to the protestation and refusal made, but would grant this to the unavoidable necessity.

Thus, in the meantime, with the help of divine assistance, their sovereigns and fathers, as well as the others, intend to hold the future approved Concilii, or National Assembly, with their own in their authorities and territories in such a way as they hoped and dared to answer to God and their imperial majesty, so that nothing unjust or unreasonable may be imposed upon them. They also wanted, as their forefathers and ancestors had done, to be submissive to their Imperial Majesty. Majesty's will, and keep themselves as obedient, first of all as far as the temporal is concerned, it would be with the necessary help against the Turks, for the orderly maintenance of the regiment and chamber court, also other things that are necessary for their Imperial Majesty and the Holy Roman Empire. Maj. and the Holy Empire's welfare and honor.

With most humble request, if the matter reaches Her Majesty in a different form, Her Majesty would not allow any disparagement of the same, but rather would allow this truthful excuse to stand and be believed, and would not allow herself to be moved to disgrace against her without the interrogation and responsibility of her most gracious, merciful and favorable sovereigns, after Her Electoral and Princely Grace and the others had been requested, where they would be overcome by divine biblical scripture of another, that they would allow themselves to be rebuked of all charges. They are not to be moved to disgrace against them without the interrogation of their most gracious and favorable rulers, after their sovereign and princely lords, as well as the others, would be obligated, if they were overcome by divine biblical scripture of another, to let themselves be rebuked of all charges.

And their Lordships and F. Gnostics, as well as the others, hereby command themselves under their Imperial Majesty's protection and promise as their most gracious Emperor and Lord. Majesty's protection, patronage, and promise, as their most gracious Emperor and Lord, with the request that their Imperial Majesty would give them, the envoys, the most gracious, gracious, and favorable lords, the most gracious, prompt, written answer.

And so that her imperial majesty of the trade

2. "one" set by us instead of: from.

512 Section 2: Conventions at Torgau 2c. No. 863. W. xvi. si6-E. 513

the envoys hand over to Her Majesty their German sealed Instruction, together with two copies of it in Latin and French, together with the other documents serving for trade; again with the most humble request that Her Imperial Majesty would be so kind as to read them, and thereupon to deliver them again in the most gracious, most hurried, and most bailful manner. This would undoubtedly be done by Her Royal and Princely Grace, as well as the others. The others, too, would undoubtedly deserve this in all loyalty to their Imperial Majesty, as their most gracious lord.

12 And at that time the envoys of their imperial majesty delivered them to their own hands:

I. their German having sealed Instruction;

II. two copies of it in Latin and French;

III. a printed farewell of the Speierische Reichstag of this 29th year;

IV. of the Electors, Princes and Others First Protestation in Latin;

V. the other long protestation in German, and subsequently M. Alexandern, at his request, the same protestation in Latin;

VI. the tender for this Imperial Diet of the past 29th year;

VII Pabst's Adriani Confession on Abuses;

VIII. the hundred complaints, brought before the Diet of Nuremberg.

13 In response to such a presentation by the envoys, the Imperial Majesty immediately gave them the following oral reply through M. Alexander. Majesty immediately had M. Alexander orally give them the following answer, namely: Her Imperial Majesty would have sent the envoys the following information from Her Majesty. Majesty had received the envoys' requests from Her Majesty. He wished to see the action submitted in council, and how Her Majesty sees the matter, and then to give an imperial and gracious answer to the charge.

14 Subsequently, the envoys handed over a Latin copy of the Instruction to the Grand Chancellor and asked for a prompt good answer and dispatch. He offered to do so.

15 Similarly, they have handed over to M. Alexander Schweißen a German, and Alphonso Waldes (both Imperial Majesty's Secretaries) a Latin copy of such instruction, and have also asked for promotion.

to good clearance, which also let themselves be heard well-willingly.

16 And after Imperial Maj. Maj. gave an answer through M. Alexander Schweißen (as stated above), Her Majesty sent all written acts to him that he should overlook them and send them to the Grand Chancellor in advance so that the act could be discussed in the Great Council. This was done by M. Alexander and the entire act was sent to the Grand Chancellor.

The envoys have also handed over a copy of their authority, which they have from the electors, princes, and also the honorable free and imperial cities. But when the Grand Chancellor became weak, he could neither act nor overlook anything. Therefore, the envoys stopped so much that the Grand Chancellor postponed the same deal and sent it to Monsieur Gran Vela Granvella, who was decaying in the Grand Chancellor's illness, and had him announce that he would translate the act and then bring it to council.

18 Thus the envoys subsequently applied to the same and to all places, but outside of Nassau, while he had given them an answer, as reported above in the entry, also to Imperial Majesty himself for a gracious, grave and written answer and each time received a reply: they would be graciously dispatched.

Meanwhile, Michael von Kaden has recovered and come to them in Placentia; there they have again informed all three of them in many ways, solicited and asked for information.

20 And although they were always assured that they would soon be mercifully disposed of, they still had to take this precaution that they would not be disposed of as they would have liked. And so that, if the matter should come to the insinuation of the appeal, there would be no lack of a notary (which otherwise one would not want to have), Alexius Frauentraut has forgiven and exonerated himself of his legation and sending before another open notary and the witnesses, and has also had an instrument made about it.

21 And because at the time when the envoys were asking for clearance and reply, it happened that Imperial Majesty the Holy Roman Emperor had sent the envoys a letter. Majesty. Colman dispatched Plattnern 1) of Augsburg to ride home and make some armor for Her Majesty and also for the von Nassau, which Plattner requested from Imperial Majesty and the von Nassau. Majesty and that of Nassau, and requested that Imperial Majesty Majesty to order the

1. "Platner" - plate maker, harness maker. In the old edition: "Colman Platnern".

514 Cap. 12: Of the covenants of the papists. W. xvi, "19-621. 515

When the emperor of Nassau dispatched the envoys so that he would have companions, and did not ride alone in the swift louses, he told the same Plattner that he could well tell the envoys that they would enjoy him, the Plattner. For the imperial majesty also wants to dispatch the embassies so that he has company, and where it would be without him, the Plattner, the envoys would have to walk for a month or more afterwards.

But as it happened that Colman Plattner got other company so that he could ride, the envoy's answer remained behind and was raised. From this it can be deduced that Plattner had no company, that his support was more helpful and had more prestige, neither princes, princes, nor respectable free and imperial cities themselves. From this it is also to be heard that princes, princes and the honorable cities have to provide themselves in matters of faith to their majesty 2c.

After Alexius Frauentraut had refused his legation for the above-mentioned reasons, the other two envoys, Hans Ehinger and Michael von Kaden, asked for their leave. This was granted to them on October 13 by the Imperial Majesty's Secretary, M. Alexander Schweiß, with Her Imperial Majesty and the same Secretary. Majesty and the same secretary's hands.

24. Which Hans Ehinger and Michael von Kaden have taken to themselves, read out, and thereupon Michael von Kaden has initiated the Speier appeal, with the request and demand that Alexius Frauentraut, as notary, give them, the envoys, one or more open instruments ex officio from their most gracious lords and princes, from their most gracious, gracious lords, the princes, princes, and also the others, on account of such insinuated appeal, ex officio, to make and give one or more open instruments and documents, as much as they would be or would be in need of them.

25 The above-mentioned notary, in the presence of M. Alexander Schweiß, gave them this answer. Alexander Schweiß, gave this answer: because a few days ago he had refused his legation, in which he had been ordered all and variously, for movable causes, the contents of an instrument, he could not, for the sake of his office, avoid making and giving to the princes, princes, also honorable free and imperial cities, as principals, or to them, the envoys, one or more open instruments and deeds, as much as they would be in need of them. Require the witnesses that were present at that time.

26. on which the appeal has been filed, also the subsequent requisition, has much

The aforementioned M. Alexander said that he had been ordered by Imperial Majesty to give the envoys farewell to Her Imperial Majesty. Majesty, but he had no order to accept the appeal; he gave the envoys the farewell by order of Imperial Majesty. Majesty, which would be signed with the same hand, and if the envoys were in want of it, they would address Imperial Majesty himself. Majesty himself, and he wanted to report such action to Imperial Majesty. Majesty. And even if he had taken such an appeal into his own hands, he did not want to have it accepted by taking it into his hands, but to report it to the Imperial Majesty. Majesty. Alexium Frauentraut requests and demands that he make and give him one or more open instruments and documents about it, as much as he would be in need of them, to which the now reported Notary gave him this answer: as much as he would be obliged to do.

The two envoys, on the other hand, did not doubt their Majesty's decision at all. But since he, M. Alexander, had given them the decision of the Imperial Majesty, they acted as their instructions indicated. Majesty, they, the envoys, acted according to their instruction 2c., and thus did not want to take the appeal again, and laid it down on the table; which Appeal Acta, German and Latin, M. Alexander, together with a copy of their authority (which they filed again), carried to court from that hour (as the envoys are reported) and reported to Imperial Majesty. Majesty.

28. the same 13th day oct, about 3 hours after noon, the same M. Alexander came and brought with him a notary and several witnesses, and said that he appeared before the same notary, and because he had protested the same day before Alexio Frauentraut, as notary, that he did not want to accept or have accepted the protestation, he repeated the same again, and his request was that if Alexius Frauentraut wanted to make an instrument about such insinuation, that he then not let the same go out, he then inscribed all the action, namely Imperial Majesty's farewell, and what he, Alexander, had given for his person for the answer to it. Majesty's farewell, and what he, Alexander, would have given for his person for answer to it. Requested the same notary that he wanted to make and give him one or more open instruments and documents about all this. This now applies to his own person. For one.

29 Secondly, he would have been ordered by His Imperial Majesty to say to the envoys: "Because they have had such an appeal insinuated and handed over to Her Majesty. Majesty would have ordered him to tell the envoys that because they had insinuated and handed over such an appeal to Her Majesty, that Her Imperial Majesty had by no means provided for them. Majesty had by no means provided for them. Accordingly, she had Her Imperial Majesty sent by him,

516 Section 2: Conventions at Torgau 2c. No. 863. W. xvi, 621-624. 517

M. Alexander, into the hostel, with the appendix that in case of loss of life and property they should not leave the hostel, not write behind them, nor send some servants from themselves. Everything until further notice to Her Imperial Majesty. Majesty's Majesty's decision.

30 When Michael von Kaden was in the city at the time when M. Alexander Hansen Ehingern and Alexium Frauentraut were arrested in the inn, and learned of such arrest through a servant, he quickly attributed the same to his lords of Nuremberg, and subsequently went to his companions in the inn, and also heard of such arrest. However, due to the arrest, no notary nor testes witnesses were requisitioned by Alexander.

31. on the 14th day of Octob. Hans Ehinger and Michael von Kaden have thereupon in the inn before Alexio Frauentraut, as Notario, from their most gracious and favorable lords, the Electors, Princes, also honorable free and imperial cities, on account of Imperial. Majesty ad cautelam provocirt and appellirt.

32 Thus the envoys were imprisoned as the obedient, namely from the 13th to the 25th day of October, and yet in the meantime they have given instruction in German and French to Imperial Majesty and asked for interrogation. Majesty in the meantime, and asked for interrogation.

On the 25th day of October, when Imperial Majesty wanted to leave for Placentia, M. Alexander Schweiß came to them. Majesty was about to leave for Placentia, M. Alexander Sweat came to the officials and informed them that the von Nassau, together with the secretary Lobis, had two or three times dealt with Imperial Majesty on account of their trade or dealings, but that Her Majesty had taken it into consideration. However, the matter was finally brought to the point that Ulrich Ehinger's embassies, for the sake of his faithful service, now enjoy that her Majesty counts them exempt from this arrest and detention; but that they promised (as they must do) to follow the court as far as Bononia. For her Majesty has complaint and displeasure about their action, and also about the booklet that has been handed over. However, they, the envoys, may, on their way or at Parma, settle the matter themselves and leave the hostel. He tells the envoys all this by order of Nassau; however, they should not overrun him, M. Alexander, too much.

34 Accordingly, the deputies of Imperial Majesty followed up to Parma. Accordingly, the deputies of His Majesty followed as far as Parma and asked and asked daily for a single count of their household.

On Oct. 30, Imperial Majesty decreed that the Majesty the

The following notice was given to the envoy by Monsieur de Gran Vela in Latin, in the presence of Alexander, with the approximate content: Imperial Majesty would have been very displeased with their action for the sake of the appeal. Majesty would have been very displeased with their action on account of the appeal; but as to that, Her Imperial Majesty, as a gracious and gracious man, would have been very pleased. Majesty, as a gracious and kind emperor, wanted to relax the envoys from arrest and allow them to return to their masters.

36 However, it would have been a great pleasure for Imperial Majesty. Majesty. Order, Will and Opinion that Alexius Frauentraut does not make an instrument about the happened insinuation of the appeal, he would have handed it over to M. Alexander Schweißen before, to have a look at it according to necessity. To which Alexius replied: if Imperial Majesty wanted it. Majesty wanted, he would have to do it.

37 Hans Ehinger and Alexius Frauentraut departed from the court at such a time; but Michael von Kaden, on Gran Vel's notice, had to continue to follow the court because of a booklet he had handed over to the Imperial Majesty. Majesty, had to continue to follow the court.

38 Thus the von Nassau and M. Alexius Schweiß again answered the above-mentioned Electors, Princes and honorable free and imperial cities to their letters of credence; as can be heard here.

39 And because Ulrich Ehinger did not appeal to Imperial Majesty, he was not allowed to do so. Majest. Court, the envoys have kept his letter of credence with them, which they also hand over herewith, along with the other documents that have remained to them.

(40) Whatever instruments, namely Hans Ehinger's and Michael von Kaden's Provocation ad cautelam, are to be erected upon the opened parting, Notarius Frauentraut, at her Electoral Grace, is entitled to erect. Notarius Frauentraut, at her Electoral Grace's request and at the request of both of the aforementioned.

41 Likewise, the same notary requests that the instrument on the completed appeal insinuation, provided that it is not contrary to the last dispensation, which was given to him by Monsieur de Granvelle by Imperial Majesty, be set up. Majesty (as stated above), in which he asks for their princely and royal graces and favor, so that he may do what is just and inviolable to his honor.

From all this, the envoys want to give all three of them to their electoral and princely graces, as well as to respectable free and imperial cities. They want to give their electoral and princely graces, as well as honorable free cities and imperial towns, as much to understand and to know as their electoral and princely graces and in favor of the holy Christian faith will allow. The Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor, the Holy Roman Emperor. Majesty, as well as their councilors, in order that they may remember and act in accordance with their considerable need.

518 Erl. 54,7s-si. Cap. 12. Of the covenants of the papists. W. xvi. 624-626. 519

43 The envoys must inform their most gracious, gracious and favorable masters, the electors, princes, and honorable free and imperial cities in summary, and must act accordingly.

44. also hereby command their electoral, princely, and other graces. The following is a list of the most important documents of the Holy Roman Catholic Church in the Czech Republic.

The above-mentioned princes, princes, and also honorable free and > imperial cities envoys, > > Hans Ehinger, Michael von Kaden and Alexius Frauentraut 2c.

864. Luther's concern for himself and his colleagues as to whether the dissenters in the article on the Lord's Supper could be included in the religious alliance. (End of May 1529.)

The original of this prayer, which was most likely made for the convention meeting in Rodach on June 7, is in the archives at Weimar, 8. toi. 40. n. 2 and is reproduced from it in Müller's Historie der Augsburgischen Confession, lib. II, eap. 16, s 6, p. 230, but with the ending omitted. Incomplete also in the Leipzig edition, vol. XXII, p. 25 and in Walch. Complete in De Wette, vol. Ill, p.465 and in the Erlanger, vol.54, p.79.

Because this alliance is to have the name and the opinion that the teaching of the gospel is thereby preserved and protected among us, it is

At first impossible and in vain; cause, for such alliance must without doubt be founded and stand on the conscience or faith of those who have joined together, as that they want to believe in one accord. Now such faith is unconscious and uncertain in the others, and certainly to be feared in very few. If the emperor were to attack, there would be very few who would stand, and the others would all fall away: then we would first and too slowly learn how the cities are not powerful in themselves, and the alliance would be destroyed with great shame and damage. We have enough examples of this in Mühlhausen, Nordhausen, Erfurt, Augsburg, 1) Schwäbisch Halle 2c.

1. Here De Wette and according to him the Erlangen edition still has "Nuremberg", which is not found in Müller. The

before wanted to eat up the gospel because of love, but now suddenly and easily fell down. So it is to be feared that Ulm, Strasbourg 2c., will also go, because there are still many in it who are hostile to the gospel, that one or two men who are now silent and suffering will come forward and turn the whole city back, for: Non est omnium fides, says Paul 2 Thess. 3, 2.

On the other hand, it is dangerous for the landgrave, because he is a restless man. If, however, as he did that time, he should attempt to storm monasteries and convents without our will, we would have to follow suit and do or have done what he did. Likewise, for the sake of the cities of Basel and Strasbourg, which the monasteries (which were not under their control) had closed and taken by their own force, we would have to defend all this with our help. Because the landgrave would like to bring us into such danger, we do against God, where we enter into such danger, as it is written: "You shall not tempt God" Matth.4, 7., and again: "Whoever likes danger will perish over it" Sir.3, 27..

Thirdly, it is suspicious and annoying, for who can believe that so many people do not seek brachium carnis in this, that is, more consolation and defiance in human help than in God; indeed, very few would be so pure in faith, is there anyone else so pure, who would not let such a covenant be their idol; that would be terrible. And even if two or three were pure, they would have given cause to the others and set up such an idol for them, like Gideon, Judges. 8, ^3)^ 27. and Micah, Judg. 17,5.

Fourth, it is unchristian for heresy against the Sacrament; for we cannot have it in the covenant, we would have to help strengthen and defend such heresy, and if

Erlanger Briefwechsel, vol. VII, p. Ill, notes that "Nuremberg is probably to be deleted. - Augsburg, Schwäbisch-Hall and Nordhausen had signed the imperial treaty at Speier lNo. 818); in Mulhouse the Catholic party was still dominant, in Erfurt there was discord.

2. In Basel, on February 15, 1529, the city council seized the St. Peter's monastery; in Strasbourg, on February 20, the city council and the aldermen abolished Catholic worship, even in the imperial monastery, the high monastery (the cathedral), over which they had no power.
3. At De Wette and in the Erlanger: Jud. 9.

520 Erl. 54.81 f. Section 2: Of the conventicles at Torgau 2c. No. 864^ W. LVI, 626 f. 521

If they were to defend themselves, they would probably become worse than before. Because they do not improve this part, there is no hope that they will remain right and firm in the other parts. Notice the example of Joshua 7, where the whole holy nation had to suffer misfortune because of one Achan, until such a sin was punished.

Whether someone wanted to pretend: The cities are one with us in all respects except the one, and there should not be so much concern about the one for the sake of the others.

Answer: There is too much in the one, as said above of Achan; for therefore all the others also become unclean, as. Jacobus says: Offendens in uno, factus est omnium reus Jac. 2, 10.. He is no less an unchristian who denies one article than Arius or the other. Therefore we may not escape judgment, faciens et consentiens pari poena plectuntur, Rom. 1, 32. and as the prophet says to King Jehoshaphat 2 Chron. 19, 2.: Impio praebes auxilium, et iis, qui orunt Dominum amicitia jungeris etc.. Also, they complicate things themselves too much, so that without any need they completely remove all ceremonies from the sacrament and make a bad collation out of it, which we cannot justify.

If, however, it is said that this covenant does not concern doctrine, but is to be used against external violence, which is done against the law, because it is based on knowledge.

Answer: It does not hold, because it is known that the adversary does not want to attack us for any reason but for the sake of doctrine. Therefore we cannot believe that we make such a covenant against unjust power. And the fact that they ask for knowledge does not help us; for we know and hold that they are wrong, and may not put this into doubt or knowledge with them, so that we cannot act with them with a good conscience; we would also have to grant and confirm such their request for knowledge, and thus fall with them from our certain knowledge to their doubt or uncertain delusion. That would be more than half, if not denying our faith). The-

1. The following is missing from the above issues !

he concern we have is to leave it at the articles that are placed on such an action.

^2^) The emperor must be written to.

First of all, it would be good that our part, with the exclusion of the Zwinglian, writes for itself.

Secondly, that the good deeds of the prince against the church and the common being would be made great, well deleted 2c.

1. That he had Christ and his faith taught in the purest way, as it has not been taught anywhere, and not for a thousand years, in so many churches and parishes. And so many abuses and abominable things have been stopped, of which they themselves must confess that they have been exceedingly evil and harmful to the church and the common being, as the fair of the masses, the abuse of indulgences, the violence with the ban, and the like, which was also intolerable with them; such things were brought up by the nobility themselves at Worms and insisted that they be stopped.
2. That he resisted the rioters, as the iconoclasts and the church rioters.
3. That the honor of the authorities and majesty has been gloriously displayed, praised and restored, more than has been done for many centuries.
4. Against the rebels, such as Muenzer, we would have done and suffered the utmost to preserve majesty and public peace.
5. No one held down the Sacramentirans except us, the Papists would have been overpowered.
6. We have put down the Anabaptists in the same way,
7. Moreover, 3) the evil seeds of exceedingly wicked human doctrines, scattered in various places, of the Holy Trinity, of faith in Christ 2c. (as those of Erasmus, Egranus and the like).
8. The following is in the original Latin and translated by us into German.
9. Per ea in our template seems to us to be read from kraetsrea. We have assumed the latter.

522 Cap. 12: On the covenants of the papists. W. xvi, 627-630. 523

865: List of those who were present at the Convention at Rodach.

From Müller's History, eup. 16, s 8, p. 235.

1. Hans von Minkwitz, Knight, on account of Chursachsen and Duke Ernst of Lüneburg.
2. Caspar von Seckendorf, Marshal, on account of Margrave Georgen of Brandenburg.
3. Sigmund von Bopneburg, Amtmann zu Schmalkalden; 4. Johann Nordeck, KammerSecretarius, on account of Landgrave Philippsen zu Hessen.
4. matches pastor, ammeister, because of the city of Strasbourg.
5. Christoph Kreß and 7. Christ. Tetzel, mayor; 8. Georg Hüpler, town clerk, on account of the city of Nuremberg.

9th Bernhard Besserer, mayor; 10th Daniel Schleicher; 11th Conrad Aytinger, city clerk, on account of the city of Ulm.

866 Consöderationsnotel, erected by some Protestant estates at Rodach (June 7) 1529.

From Müller's History 1. e. p. 236.

By the Grace of God, we John, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire 2c, George, Margrave of Brandenburg, and Philip, Landgrave of Hesse 2c, and we Mayors and Councillors of the Holy Roman Empire cities of Strasbourg, Nuremberg and Ulm, do hereby confess and declare to God Almighty with this letter. Imperial cities of Strasbourg, Nuremberg and Ulm, confess and declare with this letter that for the following movable Christian and good reasons, but first of all for the praise and honor due to God Almighty, for the promotion and acceptance of His holy word and gospel, and so that we may remain with the Holy Empire, as obedient members of the same, and so that we may remain in the holy kingdom as obedient members thereof, and also that our subjects, who are commanded by God to govern and preside over us in a Christian manner, may be handled in a manner that is honorable, Christian and fair, and also conducive to the salvation of their souls, and may be prevented from unjust unlawful rape and damage, have unanimously agreed, joined and committed themselves to this with one another. And do so in the name of the Almighty, knowingly, by virtue of this letter, for us, all our heirs and descendants, as follows: Initially, our minds, wills and opinions shall not stand in any way, nor shall this confidential and friendly understanding of ours.

that we are not to be drawn by the same against the Roman Imperial Majesty as our most gracious rightful lord and superior. Majesty, as our most gracious rightful lord and sovereign, decreed to us by God, for which we also recognize their Imperial Majesty without means. Majesty, without any means, against the Holy Roman Empire, its members or relatives, or their Imperial Majesty. Majesty, the order of the Empire, or the unification of the alliance in the land of Swabia, to which we are partly related, in some way, or to wage war against anyone for ourselves, or to wage war against anyone, or to overreach anyone, or to violate the law, or to break the common peace, or to arouse indignation or repugnance in the Holy Empire. Majesty. Rather, by such means we want to help in the most faithful way to maintain the dignity, honor and majesty of the Holy Roman Empire, its reception, welfare and prosperity, as well as public peace, justice and unity everywhere, to prevent as much as possible the dangerous uprisings, outrages and repugnances that we have to worry about in the Empire, and to use only the means of defense and salvation that are permitted to every human being by human, natural and imperial rights, without any means. The same applies to ours, to whom we are ordained by God as superiors and protectors, to protect ourselves from unjust complaints and violent actions by those who might act against us and ours against God's command, the common peace of the realm, common law and all equity; and just as we, as Christian princes, sovereigns, cities and sovereigns, know that we owe it to ourselves by virtue of our commanded office to do so without any means, and are therefore obligated to account to God Almighty, as the Lord, Creator and Sustainer of us all.

2. and above all, the Roman Imperial Majesty, as our Lord Emperor and Superior, shall be exempt from this friendly understanding and agreement. Majesty, as our Lord, Emperor and Sovereign, shall be excluded from this friendly understanding and agreement of ours, finally and without means, so that such our understanding shall in no way be drawn, placed or interpreted on Her Imperial Majesty's person, nor shall it be understood at all in any article on Her Majesty. Similarly, we also take from the common estates of the empire, as much as they are not included in this our understanding; as far as each one for himself, or next to other estates, with and in the same help, does not commit against us and ours some felonious, miscreant action, help, war exercise and insurrection, still for the sake of reported things.

3. And even though we Princes and Reigning Princes, as mentioned above, are in hereditary fraternity and hereditary union with others, the content of the prescription and the Roman Imperial Majesty, we are not to be held responsible. Majesty, our most gracious Lord, Be-

524 Section 2: Conventions at Torgau 2c. No. 866. W. xvi, 630-632. 525

The order and unification of the Union of Swabia, in which we aforementioned Estates are mostly involved, can therefore include, among other things, an article with the harmless content: that the covenant relatives may well enter into unification with princes, princely and other Estates in the Empire, and also accept a covenant and understanding with them, but that they freely exclude the unification of the same Union of Swabia 2c. Because of this, some might think that we, the estates, should exclude such hereditary brotherhood, hereditary alliance, and also alliance relatives, the others of our mutual union: This union of ours is not a common or such an agreement, which in all cases that may occur, or therefore hereditary brotherhoods, hereditary brotherhoods of the princes and princes, included therein, also the covenant relatives of Swabia may recognize, The only thing that is required is a confidential, friendly understanding of whether our one of the divine word, the holy gospel and our faith and what is dependent on it, and what is pending on the same, and therefore in a common case, where the relatives on both sides have not joined agreement to each other at all, in which they also have no power to do some knowledge, relief, decision or help, and therefore may not be judges, would be attacked, overdrawn, feuded, raped or burdened against fairness, which one should provide to the other in such a case, and what salvation, protection and defense he should rely on from them; so that, for such reasons, against all of them, as has been reported, there is no need at all to make any exceptions in this matter; Moreover, our minds are not in any way, either altogether or in particular, as we hereby expressly reserve, that we do not wish, through this understanding of ours, to withdraw from the agreements indicated, but rather intend to comply with the same hereditary brotherhoods, hereditary unions and the order of the covenant, as far as each of these is concerned, all of their content and in all articles, Therefore the same agreements have been made and established, and therein they are to be recognized, to be lived and complied with most faithfully, not less than if our understanding, which, as reported, is based solely on a defense of the united case and things, and not on a move or physical helpful agreement, were not at all before our eyes. Do also the same hereditary fraternizations, hereditary

and order of the covenant in all things, wherefore the same is established and therein admitted to be known to the same kinsmen, hereby also freely excepted, and have not drawn our understanding thereon, in the undoubted confidence that every Christian mind, which is inclined to God's honor, common peace and human respectability, will from this friendly understanding of ours, which we also bear no hesitation to reveal to Imperial Majesty, to all imperial states and to all men, so much that it will be nothing else than a Christian mind, faithful, obedient to God and to our kinsmen. Majesty, to all imperial states and to all men, that he has no other reason to judge than a Christian mind, faithful to God, obedient to our authorities, and a responsible protection, pacification and handling of our faithful subjects and common peace.

We, the aforementioned princes, princes and cities, together with all and each of our subjects, relatives and dependents, together and in particular, shall hold, maintain and promote the time of our established understanding with good, right, true loyalty to each other, for the sake of the matter in question, faithfully and safely. To this end, we, and all of us, shall not do or practice anything violent or unfriendly towards or against each other, but each of us shall be content with ordinary and equitable rights towards the other and his relatives, and shall not complain about them or allow his own to do so, nor shall any of us allow the other his secret or public enemies, Nor shall any of us knowingly keep, nurture, undercut, or induce another to keep, nurture, undercut, or induce his secret or public enemies, plagiarists, and injurers in his principalities, authorities, and territories, or permit his officials and others to do so to his own, but each shall let the other and his dependents remain within the common peace and rights of the realm. And if any of our enemies, injurers, and such like public plagiarists enter our towns, territories, and courts, we shall act against them, at the request of the injured party, or on our own behalf, by official authority, as the Holy Roman Empire's common land peace and common rights and practice allow, and as each of us would like the other to do in the same case. And after the recent Imperial Diet at Speier, the other imperial estates that were present at that time, in several articles, but especially in matters concerning the holy gospel, our faith and religion, have made our friendly and submissive requests, reminders, proposals and requests difficult and so difficult for us.

526 Cap. 12: Of the covenants of the papists. W. xvi, 632-635. 527

that we have publicly protested against this article, do not want to heal it, and have also appealed against it, as is proper. Likewise, that certain princes and estates of ours, in appearance of spiritual jurisdiction, as they call it, of which they believe we have deprived them unreasonably and by force, have complained and have undertaken to defend us, or may henceforth complain and defend themselves, not to visit and examine the pastors and preachers in our authorities for their doctrine, conduct and character, not to change the unfit, infirm pastors and church servants, and not to make some improvement in that which is divine, Christian and honorable, and also in part necessary and beneficial to our subjects, for which every authority is fchuldiglich obligated; Therefore, it is to be feared that the word of God and our opponents may subject themselves to forcibly force us and ours from the word of God by all kinds of means, practices and ways, and to coerce us to re-establish the old un-Christian abuses, or to forcibly prevent in the future that which is in accordance with Christian faith and the word and command of God, for which reason we and ours may also be openly feared, violently attacked or damaged in other ways. Whether anyone, whatever his status or nature, would like to or would subject himself to our understanding at the time of this, to attack ours or ours on account of the holy divine word and gospel, also on account of the same doctrine and attitude, or on account of the above-mentioned ambivalent Speierian imperial treaty, as far as it affects our faith and religion, as well as the changed and abolished ceremonies and church customs, and what is pending to the same all straight and without means, and against our given appeal, so against the next Speierische Abschied of this ninth and twentieth year to the imperial majesty and the future Concilium happen, whether the Widertheil imperial order or mandate to the lid, by too lenient report, would bring and turn forward, since we nevertheless request, imperial majesty to the truth again to ours, and against our given appeal, so against the next Speierische Abschied of this ninth and twentieth year to the imperial majesty and the future Concilium happen, since we nevertheless request, imperial majesty to the truth again to ours. Majesty again to report the truth on our appeal; to overdraw, rape, secretly or publicly to feud, damage and complain, or that the Imperial Regiment and Chamber Court, or someone else, who would be, on the accusation and indictment of our repugnants, or for themselves, by virtue of office and authority, should

We hereby declare that we shall not, either in whole or in part, act against us in any of the matters and articles now reported, either in whole or in part, with eight or more other burdensome findings and proceedings, including the subsequent physical execution and enforcement of the same, which may result in public damage to us and ours, and which may cause us undue hardship: For all this, and nothing more, nor for any other case or matter which may otherwise arise against us and ours, we shall all and especially be obliged to save each other, to help each other faithfully, according to the form and measures mentioned. However, in matters outside the above-mentioned cases, concerning the Word of God and faith, as expressly reported, we shall and may each use the ordinary law against our party, or other measures, ways and means, as may be convenient to him in each case, to his need and advantage, in which we shall not be obligated to render any assistance to each other.

5 However, with our assistance, which we are obliged to render to each other, as reported, it shall be held thus: If, at the time of this our understanding, one of our aforementioned estates is in danger and distress of unreasonable rape, violation, encumbrance or damage, to ourselves or to ours, on account of our property and faith, so that the same has certain information, notice or suspicion of the same, or that we and ours are in danger of the same, or that we and ours are being attacked, overrun, warred against, feuded against or damaged, or that our or their land, people, castle, towns, villages or fortifications are being taken away by force, because of the above-mentioned matters: Then the same estate, being thus troubled, raped, invaded or damaged, shall describe and require us, the others, to a place situated, which it shall have power to name, with a statement of its distress and concern; And then we, the princes above, shall send three of our wise councillors, and we, those of the cities, also three of our councillor friends or others of ours, who are related to us with duties, services or offices, and no more, to the named place and at the appointed time, according to the description, without any delay, delay and hindrance. The same six persons, who have been sent and dispatched by us, as reported, shall also be discharged of their duty, so that they are related to us, in the matter reported, for which they have been sent, and as long as it lasts, and shall hereby be obligated and bound to be equal and common to us of all parts, and to one as the other among us the most faithful, best and most honorable, to his

528 Section 2: Conventions at Torgau 2c. No. 866. W. xvi. 63s-e37. 529

He shall advise and help in our affairs, for which he is needed by us as his lordship, faithfully, diligently and uprightly, and shall also not undertake, speak, act and give advice in any other way for the settlement, rescue and help of any grievance that may be before his eyes, except whether it concerns our, as his lordship, or his own affairs and concerns. If, however, one of us wanted to or would send more than the number of persons and councillors mentioned, and namely one to two more, he shall have the power to do so; but that it shall always remain with the six votes and that they shall not be increased, we would therefore, according to the opportunity of the time, runs and more persons, whom we would take to us, compare ourselves with another. And when the same six councillors come together, and the above case and the plight of the aggrieved estate is presented to them: Then they shall diligently consider and deliberate on the same matters to the best of their ability and without delay, in what manner and by what proper means such complaints and objections are to be prevented, averted, or brought to an amelioration in ways that will be agreeable to the aggrieved party, by proposing necessary legislation, sending our embassies or writings, visiting and accepting amicable days, or in other ways. If, however, one or more of the advised ways and means are not provided or accepted by the opposing party, or if the distress and damage is so urgent and unmistakable that no other than a public, violent damage, assault or damage can be provided for, or if the distress and violence is present in the work, so that in such a case the help and salvation would not suffer in any way: Then the said six of our dispatched councillors and envoys shall, at the time of the aforementioned their duties, have the power to recognize and decide, according to the occasion of any complaints occurring at the time and incumbent upon them, also the land and property of the aggrieved party, how and in what manner, also with what number, assistance, ordnance and armament on horseback or on foot, assistance shall be rendered to the aggrieved or damaged party, whether it be for rescue, defence, garrisoning of towns, castles or other fortifications, for an addition or a patrol, as may be most convenient, but that the number of the same recognized and most appropriate assistance does not exceed the sum of the assistance on horseback and on foot, which we have united with each other as follows, in each case, or that it is not exceeded by the councillors' opinion.

knowledge be increased. And what is at any time discussed, recognized, decided and complied with by the same our sent councils in matters of all our incumbent emergencies and complaints, half of the above-mentioned cases and matters, or by the more part of the same, it shall remain so, and it shall be complied with by us in all parts without refusal, and by no means be prevented or withdrawn by anyone from us or from ours. If, however, the invasion and violence of our enemies should turn into a full-scale war or otherwise prove so burdensome that this assistance we have agreed to provide will not be sufficient, either in whole or in part, to avert this formidable obstruction, even if our appointed councillors and envoys, depending on the nature of the war, would deem more assistance necessary: They shall not have the power to recognize or moderate a greater or greater number of people on horseback and on foot by their own judgment, outside of the aid hereafter contracted, but shall then send us, as their masters, their concerns and advice, with the necessary reasons for their movement, along with the designation of another conducive day and place, and then we shall send our prudent councillors and embassies together on the named day and time at a convenient place, with necessary and perfect authority, to move and discuss such important matters and the need at hand with their circumstances in the most diligent manner, whether and how the aforementioned contracted assistance is to be increased, also in which way the trade is to be carried out in the most useful and bearable manner, and the least burdensome end is to be sought therein. And if one of the states, reported to which the assistance is recognized as above, becomes in need of some ordnance, that state shall have and decree it for itself in its lands and territories. The same burdened part shall also maintain and use the reported ordnance for necessity without our, the other estates', cost and disadvantage.

6. And in order to prevent ourselves and ours all together and especially from such suspected harassment, assault, violence and damage, to keep the peace, and to withstand the adverse authorities, in matters as mentioned above, all the sooner and to do necessary rescue and defense: We have voluntarily united and agreed on the following assistance and armament, so that we, the cities, have declared to the said our most gracious and gracious lords, the Electors and

530 Cap. 12: Of the covenants of the papists. W. xvi, 637-640. 531

If the princes should be attacked, raped, damaged or encumbered and need assistance, they will send three thousand fit, mustered footmen, with their armor and armor, as befits the use of the country and necessity, at our, the cities', expense and maintenance. If, however, we, the cities, should encounter such a violation, encroachment, damage or burden: Then we, the Elector and Princes, shall and will send to the city complained of fifteen hundred fit, mustered, armed horses, also at our, the Princes', expense and maintenance, to use the same aid on horseback and on foot, as long as necessity requires it, after consideration of the councils sent together, for the counter-defense; but all on the prior knowledge and moderation of the above-mentioned councils ordered by all of us. Nevertheless, we, the other estates, shall send our due number on horseback or on foot, and the burdened part shall be equipped with its number in the same way, so that there will be no shortage of such united help, and how it is to be provided each time. And if it will be necessary and the invasion will be in sight, the burdened state shall have occupied its spots for necessity, and be prepared with all its might to resist such invasion all the more handsomely, and to cover itself up in an emergency. If, however, it should happen that, due to necessity or hindrance, the recognized aid on horseback and on foot cannot be brought to the state in need of it, and to which it has been recognized by the councilors, by any means: Then the money for such aid, as has been recognized and appropriate, and at the time of the recognized aid of the cavalry and footmen, also for their remuneration, shall be sent and delivered by us, the others, to whom the aid is due to be sent, without delay and hindrance, to pay others with it as necessary. The highest diligence shall also be used in all cases to do and render the moderate aid with people, and not with money, where it is always possible to exist. And whichever part of us will send some aid on horseback and on foot to the other and weighed down, it shall dispatch its captains and men-of-war with the same stately and serious command, nor shall the men-of-war take any other form than such that they may act to the benefit of the overdrawn, raped or weighed-down part, promote its piety, and prevent harm to itself.

We will also use them faithfully and without objection for the needs and concerns of their burdened state; They shall also be obedient and compliant to their sub-chiefs, as well as to the supreme captain assigned to them from time to time, and also to the appointed war councillors of ours, whom we shall assign each time as hereinafter provided, and shall in no way oppose due honest duty, which would be held against them by the same supreme appointed captain or the appointed war councillors, but shall perform it obediently and want to live according to it. And if we, the Elector and Prince, receive help from the other estates: we shall all, or he to whom aid is thus given by the others, have a supreme captain over all the people of war; If, however, assistance is sent to us, the cities, or to one of our most gracious and gracious lords, the princes, we, the cities, or all those to whom assistance is sent, shall have the power to appoint and decree a chief captain of the people of war; all the people of war shall then be obedient to the same captain and swear, as has been safely reported above. The said captain shall not, however, at any time undertake for himself any march, raid, assault, battle, pillaging, or any other proper action, but shall do such things as the necessity and occasion of the things and the exercise of war may at any time require, with the knowledge, order, and command of six of our councillors reported beforehand, and also of the other councillors of war whom we shall assign to the same, as follows, and shall live obediently to the same order and command. However, so that in times of need we may act all the more fruitfully and stately: We, the princes, shall and will assign and appoint two more war councillors to the aforementioned six appointed councillors, and we, the cities, shall also assign and appoint two war councillors who are knowledgeable and experienced in war; with the councillors' knowledge and will the supreme captain, as first mentioned, shall and may act in the field and otherwise, even if not otherwise, to whom all warriors shall also be obedient and subject, and, as is proper, shall pay homage and do duty. The same six and their assigned councillors of war shall also have the power, where some field or other action will occur out of our distressed emergency and counter-defense, on which this agreement is also based, that they shall advise, act and consider the best for the sake of muster, fire chief, booty and recovery, as it shall also be held with that which would be conquered each time; and what is thus advised, moderated for fair and decided by them for the sake of such matters, it shall remain so,

532 Section 2: Conventions at Torgau 2c. No. 866. W. xvi, 6M-643. 533

and finally lived and obeyed. Likewise, it shall also be in their power, with the knowledge, consent, and approval of the overdrawn or damaged party, to make an amicable stop to the pending war action at any time; however, they shall not accept or decide on a final report unless it has first reached all of us collectively and specifically, and has been approved by all of us. If also for the daily exercise of war some sum of money would be necessary, the said six and their assigned councillors of war shall have the power to recognize, to moderate, and to crush, so that in such no shortage shall appear. The same sum shall then be allocated and distributed from us to both parts in the most equal manner, and according to the measure of each of our shells, and in such no part or estate shall be preferred over the other, and no part shall appear to be in default with the payment of such moderate money. And if the councils, as stated above, decide and recognize to provide assistance for a campaign, occupation and preservation of our cities, castles or fortifications, or for an addition or a patrol, it shall be in the power of the party to whom the assistance is given, recognized and authorized to accept it in whole or in part. In particular, however, we have united and agreed with each other jointly and specially that none of us shall undertake any campaign, war or siege for ourselves, on account of the above-mentioned agreed and expressed matters, or act in such a way that a war exercise may subsequently be presumed; But if any of the above-mentioned matters should become troublesome or necessary to one of us, he shall let it be communicated to us, the others, in the manner described above, and then, with the help of our councillors and their advice and moderation, he shall act as necessity requires. Our Elector, Prince and City, who are related to this alliance, shall also be obligated and bound to do in all ways what the several part of the appointed six Councils shall deem convenient and most useful in the above-mentioned matters and shall decide to live up to it without any refusal, and not to undertake or approach anything about it, even if he would be willing to do such for himself and on his own adventure, without our, the others', help: Unless someone should dare to attack and damage one or more of us or ours, without warning and unawares, on account of the cases and things mentioned above; against whom or the same ours would have to give each of them a distressed emergency or counter

We shall be free to defend ourselves, or to take appropriate action where we see fit; and then, after that, the goods shall nevertheless be brought to us, and therein, as is proper and as is stipulated above, shall be acted upon and the necessities considered. At the time of such acts of war, all our castles, towns and villages shall be open to those who are thus violated and damaged, so that they may help themselves against the violators and violators therein and therefrom for their necessities. To this end, we shall and will diligently order that those who are sent to us for help be given supplies and other necessities in the same cheap purchase for their money. Above all, however, we, the Elector, Princes and cities, are to have our diligent inspection, attention and experience each time, whether it is to be carried out against us collectively or especially, or against ours, in a hurry or otherwise in a troublesome or violent manner; And what we thus learn each time, that each of us, to whom such things would come by notice, shall make known to the others, so that each of us may act accordingly and with better care and providence. And if thereupon it shall be necessary to name day and place, to send together and to consult, how such aforesaid complaints and coincidences, by means of divine graces, shall occur, or what else the necessity shall require, to act, that shall be done and executed in the same manner and to the extent as stated above. And if afterwards any of the princes, counts, cities or other estates should wish to enter into this confidential understanding and agreement of ours, they shall not be taken into it, nor shall any final promise be made to them, except with the foreknowledge and advice of all of us. And if then all of us, or the greater part of us, should decide to accept one or more estates into this alliance, then it shall first be considered, consulted and decided with and by us, or our appointed six councils and embassies, with what measure, assistance or votes the estate or estates shall be accepted into it; so that in each case a right equality may be maintained among us in assistance and votes. And this our understanding or agreement shall be effective on the date, namely the ... day of the month ... of this present 1529th year, and for five years next succeeding each other, that is, until ... . Day of the said month, to be counted

[534]{.underline} Cap. 12: On the alliances of the papists. W. xvi, 643-"45. 535

would... The Church of the Holy Spirit, which has been in existence for many years, will have strength and power, and will be held and carried out by all of us, especially in the most faithful way, and will be lived without any error or hindrance.

7. And if it should happen that, after the end of this understanding and union of ours, someone, whoever he may be, should approach and ask one or more of us for matters concerning the Word of God, our Christian faith and the above-mentioned expressed cases and matters depending on it, who have gone and left during the time of our union: therein we shall and will, according to the measure and content of this our union and prescription, nevertheless advise and assist him, or them, to the end of the same matters, in like manner as if this union were still subsisting.

And all this for constant true testimony and witness, so we have 2c.

Hans von Minckwitz, knight. Caspar von Seckendorf. Sigmundt von > Boyneburg. Matthes Pfarrer, as envoy from Strasbourg. > > Christoph Kreß. > > Bernhard Besserer.

3. about the convention at Schlei; and the correspondence between Electoral Saxony and Hesse, as well as the other conventions held at Schwabach, Schmalkalden and Nuremberg.

867 Letter from Landgrave Philip of Hesse to the Elector of Saxony, in which he expresses his impatience that the Elector wants to speak out to the Confederation for the sake of the article on the Lord's Supper. July 18, 1529.

From Müller l. c. S. 256.

Our friendly service, and what we can do dear and good, always before, highborn prince, friendly dear grandfather, brother-in-law and godfather ! We have taken the farewell, so your love, Margrave George of Brandenburg, our friendly dear uncle and brother, and our councils, next verschienenen Thursday after Ulrici July 8 at Salfeld 1) with, from

1. Saatfeld, in the Duchy of Saxony-Meiningen-Hildburghausen, is five German miles south of Weimar.

We have received all the information from our councilors. And we do not want to leave it undisclosed that our councilors had no order from us to agree to this; but after the others had decided on it, they had to agree to it as well. For we have so instructed our councillors on all and any points and articles, on account of which there might have been speech or consideration (as we have provided that your beloved has also done), that also by them everything necessary might finally have been negotiated, and our own personal meeting and this taking into consideration would have been without necessity. As we again therefore consider our personal meeting to be quite unnecessary; For the sake of the article, for which our meeting might be considered necessary, and especially those of Strasbourg, Ulm and others, who might be suspected of the discord of the sacrament, we are completely resolved, since there is not so much in the article that is so highly excellent, than that our faith and salvation would finally be interested in it, and in addition, Strasbourg is not at all in disagreement with us about the article, but also confesses Christ in the supper just as we do, that for this reason and for other reasons that follow, we do not disassociate ourselves from Strasbourg. In the event, however, that they were in dispute with us in certain matters, we must not (according to Scripture) throw away or despise the erring person for this reason, and especially those who may suffer instruction and teaching, from whom we can also assume that they will be corrected, because those from whom they receive such teaching and instruction are obligated to come to their teaching for friendly consultation and instruction. Therefore, we are confident, where your love continues, that Doctor Martin Luther, and the others (as we E. L. have come together, and your beloved desire them to compare themselves with each other in a Christian brotherly manner, regardless of their own honor or glory, to the good benefit of all Christians and to avoid annoyance, they will, with the gracious granting of the Almighty, amicably report to each other their opinions and reasons, and therefore compare themselves, and thus those who adhere to them as their leaders in the Word of God will also be united for this reason. If we were to separate Strasbourg, we would also have to worry that the other cities would not come to an understanding with us. In addition, Ulm is as committed to these matters as Strasbourg, and will therefore by no means separate itself from Strasbourg.

536 Section 2: Conventions at Torgau 2c. No. 867. W. xvi, 645 -647. 5Z7

nor perhaps those of Nuremberg would then join us in the understanding; and whether we would already have those of Nuremberg without Strasbourg and Ulm would be of little help to us. It is also necessary that we do not allow ourselves to be separated from each other in such a negligent manner, whether our scholars are unanimous for the sake of easy or otherwise disputatious matters, in which our faith and blessedness are not involved. For if this were so, it would give birth to new disputes every year; for from day to day and year to year much unnecessary and disputatious division in Scripture occurs now and then between the scholars. And in addition, our scholars agree on the main articles concerning faith and our salvation. Now if we were to be divided on this, if our scholars were to be divided: How often would your love and we have had to separate from each other, and especially for the reasons that Luther and his followers must confess that they have done wrong by attacking our uncle and cousin, Duke George of Saxony, with such invective; likewise Eisleben now, in his book called The Proverbs, which he recently let go out, has harshly attacked the good Duke Ulrich of Würtenberg, who was driven out, with some invective and untruth. And if it had already been so, as he writes, he (as a Protestant) should have kept silent, covered up, and not so publicly raised before the whole world, as they teach us, his neighbor's disgrace, as has already happened. Whether all of this your love, as the highly intelligent, can easily judge that in this case we have no cause to differ from each other. Therefore, for the above-mentioned reasons, and after those of Strasbourg have sat with us as one of the cities among the three, we have finally decided that no cause for separation or segregation will be put forward or sought. As for the other articles, however, namely the exclusion of Imperial Majesty, our allies, and the other articles, we have decided that no cause for separation or secession shall be put forward or sought. Majesty, our most gracious Lord, and the others, in which we are already in agreement and understanding; item, that this agreement is based on the Gospel and what is attached to it, and that the Swabian Confederation and other members of our Confederation on all sides are excluded from this understanding, provided they do not complain for the sake of the Gospel; item, the assistance that we are to render one another, whether equal or unequal, too little or too much 2c., the supreme captain, the gathering together of the six councils, and other things that are necessary to be put in the note! concerning: all this is done in such a way that it is based on perfect teaching and

We have also given our councilors a sufficient report and order in our instruction, so that they may finally act and conclude on our behalf. Therefore, if your beloved and our dear grandfather and brother, Margrave George, give such a report and order to their councilors, and our councilors on all sides come together in such a skillful manner, they will compare notes and save us the trouble. We have also appointed the time when the councils will meet, namely on Bartholomew's Day [24. For this reason, we do not know what it would be considered by the cities, since at your dear request we have first of all asked the cities to come to an understanding with us on your dear and our behalf: If it has now come to such a point that it has come to days and actions, that now causes should be made for special arrangements, or perhaps, as they would like to consider it, for evasion and refusal of that which we have previously desired and sought from them. Your beloved may also consider that it would be almost burdensome and displeasing for us, as we did the action with the cities, that we would not so easily engage in some more action hereafter. Therefore, we consider it good and advisable and do not want to agree otherwise than that the day at Schwabach is not announced to the cities, but that its continuation is left, kindly requesting that your beloved will not note this our announcement otherwise than in a friendly good opinion, think about the things; and since, for the above-mentioned reasons, our personal assistance is unnecessary, we will leave it at the discretion of our advisors, not seek any separation, and let the day in Schwabach proceed as we see fit, so that your beloved will also be pleased. For your love, we sincerely deserve it. Date Cassel, Sunday after Margaret July 18 Anno 1529.

Philipp von GOttes Gnaden Landgrave of Hesse, Count of Katzenelnbogen > 2c.

Philip L. of Hesse.

[538]{.underline} Cap. 12. of the covenants of the papists. W. xvi, 6i8-6so. 539

868: Prince John's answer to Landgrave Philip, in which he insists that an oral conference must be held before the Schwabach Convention. July 26, 1529.

In Müller I. c. Cap. 18 immediately after the previous letter.

Our friendly services, and what we are able to love and good, always before. Highborn Prince, friendly dear uncle, brother-in-law and godfather ! Now on Sunday, St. James' Day July 25, we have received a document from your beloved, dated Cassel, Sunday after Margaretha, concerning the union and understanding with several imperial cities, and the parting which our grandfather, Margrave George of Brandenburg, your beloved and our councilors, next to Salfeld, have taken with each other for this reason.

And as your beloved indicate first of all that their councilors, who were next to Salfeld, had no other order than that all and every point on which, for the sake of the aforementioned understanding, speech and concerns might have occurred, might finally have been negotiated, and our own personal meeting and the bringing of the matter to hand had been without necessity: So we do not want to leave your dear ones undisclosed that our council, namely Hans von Minkwitz, knight, has brought us a recorded parting of the said action at Salfeld, in which they expressed that they found that without the personal meeting of all three of us, their submissive consideration, nothing could be fruitfully or properly done, for reasons that each of them would have to report to his lord; Therefore, they had agreed that we should meet in person on St. Bartholomew's Day in the near future, and close as many of our minds as possible. And after, by virtue of the farewell at Rodach, a day for further action to Schwabach has been appointed, also on Bartholomew's Day, where then our grandfather, Margrave Georgen, and your beloved have pleased their agreement; which both your beloved should ascribe to us between then and Jacob's Day, then it shall be written to Nuremberg, and the day at Schwabach shall be extended until Galli Oct. 16. Since the extension of the Schwabach day in question, and that we ourselves should personally meet beforehand, has now been considered necessary and good by our counsels on all sides, for reasons of their deliberation, which your beloved has no doubt, by virtue of the above-mentioned farewell, no less than we have been reported by ours.

that your love would have so attracted the same extension on our part. Nevertheless, we know of your kind opinion and cannot rely on its avoidance, that we ourselves consider it quite good, useful and necessary, for the same reasons of the councils, that our personal meeting, before and before further action is taken with the cities, is not omitted, as we are also in our part completely inclined to it, and do not want to let anything happen to us. And so our grandfather, Margrave George, has written to us, where the day might be more convenient than towards Naumburg, and especially towards Schleiz, that he would then, by divine help, appear in his own person; whereupon we have written to his love again, that the indicated place should not be displeasing to us. Although your beloved, we, and the cities, next to Speier have had discussions about the above-mentioned union and understanding with each other, also about articles on which the same should stand safely, and have let speak of the day and place for further action: nevertheless, also next to Rodach, all sorts of things have been brought for and into the notel, which has been set up there, and further, as we have meant, the negotiations have arisen. And although we note from your dear letter that these articles and matters have no complaint at all with your dear, we still hope that our opportunity, and what we, and indeed all of us, want to do in it, will also be kindly considered by your dear; which, however, will not be indicated or acted upon in writings according to necessity. Should our grandfather, the Margrave, your beloved and we not be completely unanimous in our decision on the same and the above Rodachian matter before the day and the gathering of the councils in Schwabach, but our councils and the people there stand and act in a special way: Your dear friends may consider how fruitful, useful or beneficial such an action would be; and that it would be altogether less reproachful for us if our councils on all sides were to take unanimous action, than if they were to be scattered and go against the cities in three groups. However, we also want to comfortingly hope to God Almighty that He will grant His grace, so that we may compare ourselves on all sides of the understanding, and also in all other respects, in a Christian manner. However, if there should be a lack of this, as we do not want to provide ourselves with it, then our mind, will or opinion is not at all to be taken away from our grandfather, the Margrave, and your love as our friends.

[540]{.underline} Section 2: Conventions at Torgau 2c. No. 868 f. W. xvi, eso-M. 541

because we are already in hereditary and other friendly agreements with each other, but to show ourselves friendly to your love in all respects and graciously and favorably to the cities. In the same way, we will provide ourselves to your love in turn. In addition, we do not know by the grace of God that our grandfather, Margrave Georgen, your beloved and our beloved have ever met in matters concerning the faith; we also hope and pray to God that he will more graciously keep them and us in Christian unity of faith and the sacraments he has instituted, to his praise and glory. And although we have never accepted to represent Doctor Martin Luther and Eisleben, or other matters, of which your beloved further reports, as we also place them at their own responsibility, without doubt they will know how to inform, instruct and answer them, moreover, we cannot respect what your beloved causes to attract such and such a thing from Doctor Luther and Eisleben against us in their letter: nevertheless, these are matters that touch history and not doctrine. For your beloved know how we both were condemned against our cousins, and your beloved sisters-in-law, and how we ourselves were partly condemned, and we are all sinners and human beings; but in no way do we hope that your beloved will consider both of them, and especially Luther's doctrine, as wrong; as we have not noted the same from your beloved until now. After the aforementioned our personal meeting by the councillors at Salfeld, content of their recorded departure, was considered to be a stately, also more fruitful promotion of the Rodachian trade, for which we, for the above-mentioned and such other reasons, may not consider or regard it otherwise: So once again our very friendly request is made to your dear ones, who would like to personally and kindly talk with our grandfather, the Margrave, and us on appointed time and place towards Schleiz, according to our need on all sides, and to sign the document which the aforementioned councillors sent to those of Nuremberg next to Salfeld, and which we are sending to your beloved herewith, in our part, and not to complain about it, and to send it to our grandfather, the Margrave; as we are confident that your beloved will not refuse to do so because of her reservations. For where your beloved, for the sake of these important matters, is to meet with us personally at the time and place indicated

If we were to refuse and refuse to come together, we would have to make this known to our grandfather, the Margrave, in a favorable manner, and on our part leave the matter as it is. And so that we may know your love's mind about it, we request an immediate answer from your love. We do not wish to disregard your love's friendly opinion, which we are inclined and willing to serve in a friendly manner. Date Torgau, Monday after Jacobi July 26 Anno Domini 1529.

John.

869 Replica of Landgrave Philip to the Elector, August 1, 1529.

This letter together with the following ones up to No. 872 can be found in Müller's History, Cap. 18, p. 261 ff.

Our kind services, and what we are able to love and good, before. Highborn Prince, kind, dear grandfather, brother-in-law and godfather! We have received your love's answer to our next letter, to the farewell recently taken by our councils at Rodach, to our own personal meeting next Bartholomew's Day and to the announcement of the day at Schwabach, the understanding in which your love, our kindly dear uncle and brother, Margrave George of Brandenburg, and we, together with some of the cities we want to leave, are concerned, and we have read out all the contents at length. And we do not want to kindly ask your love to answer that, no less, as we have indicated to your love in our previous writing, we had dispatched our councilors to Rodach on such a day with sufficient instruction and perfect authority, also with respect to all matters for which speech or action might have occurred, so that such a parting or joint consideration would have been without necessity, and ours could finally have acted and concluded therein, that we refer to the same our instruction, which is still present. And we cannot report on this or any other matter for which they have not had sufficient and perfect instruction and command, neither from the parting nor from our councils, who, after having discussed such parting with us and been present at the action, should have helped to discuss such causes at our own meeting, and should have known of them: why, for the aforementioned reasons, we have left it at that with our reservations, and by no means know how to grant that the appointed day to

542 Cap. 12: Of the covenants of the papists. W. xvi, 543

Schwabach be announced to the cities, but that we let it continue its straightforward course and let our councils visit it. For it is no less burdensome to us than it is disgraceful, as reported before, that we, who before sought and intended to seek such things from the cities, now want to reject this and seek a back way. But if your love persists in its opinion, for the sake of our meeting, so that in this and in other things we will always comply with your love as much as possible and not let anything happen to us: Although this is most burdensome for us, if your love and Margrave George want to meet in person at Schleiz one day seven or eight before the day at Schwabach, and attend the day at Schwabach as it stands, we will send our councillors there with perfect authority and all necessary reports, so that they may act and decide for the best in everything that is useful to decide, and that we ourselves could do and act in person, to both your loves; For it is not only insecure and inconvenient for us to come there ourselves, because we do not want to pay much attention to this, but it is also difficult for us because of other marital matters, which are as much and more important to us and our lands and people, because of which we have summoned other lords and friends to us at this time. For this purpose, your love and Margrave George can act together with our representatives, who will have such a perfect command, without our own presence, and immediately both eight days before and on Bartholomew's Day (for which reason it is not necessary to extend the day to Schwabach). And we do not doubt that your love will consider this, please it, and let the day at Schwabach proceed, and also provide it with its representatives. For this is what your love will propose: namely, that our councils, if we do not first meet personally and the deal is decided unanimously among us, go to the day on three heaps, and each act out for himself; that then, how useful and fruitful or serviceable it would be, we could consider 2c., prevented, and on the appointed day may be acted fruitfully, unanimously and without reference. Accordingly, for your love's sake, we will not provide anything else, except that the visitation of the day in Schleiz, as we have indicated, will please her, and that the cities will not cancel the appointed day in Schwabach. If, however, such a day should ever be extended, and should have to be extended, may your dear ones have the proclamation of the

We have had the same (which we herewith send to your love again) sealed for them, also with Margrave Georgen, and report therein that your two loves therefore have authority from us. Thus our seal, which might prolong the matter, is without necessity, and the notice can reach the cities all the sooner. And then, if your beloved will give us further notice, we will send our councilors with complete authority, as stated above, to your beloved and Margrave Georgen in Schleiz on St. Bartholomew's Day. As your dear ones also report, they do not know about the graces of God that your dear ones, Margrave Georgen and our scholars have ever been in contact with each other in matters of faith: we have not stated this in our letter, and if your dear ones had reported this, our writing has not been read to them properly. For we set it thus: if we should let ourselves be divided, if our scholars should be in two minds 2c., that is future and not past. As then your love itself confesses in its letter that we are all men: so it can also easily come to pass, as we have truly experienced b^her in other many things with history, and could still well come to pass in cases 1) before which we also want to ask the Almighty with faithful diligence; and hope to God Almighty, through His divine grace and mercy, that those who are divided over the sacrament will soon meet in Marburg, as they have attributed to us from all parts, and that they will amicably settle the dispute. To this end, we adhere, as your love suggests, to Martin Luther's doctrine concerning salvation, in no other way than Christian, honorable and righteous, in which and to the holy Gospel, God willing, we want to remain steadfast. But as for the other subsidiary books, which have been written and issued from time to time, we leave that up to him, and let the work bear witness to its master. But what are similar, and which Eisleben has let go out several times, called the German proverbs, that is and should be nothing. We are also repugnant to it, and we reasonably condemn it as a Christian nuisance, and with us every pious Christian who is tired of cutting off, persecuting, and afflicting his neighbor's honor. For he, Eisleben, has publicly acted unjustly in this and against brotherly love; as your love can see from the confession of his own handwriting, of which we have told your

1. "beschehen" put by us instead of: "bestehen".

[544]{.underline} Section 2: Conventions at Torgau 2c. No. 869 ff. W. xvi, sss-sss. 545

Love will send copies herewith. So your love has recently heard from us what our mind, will and opinion is in all of this; kindly asking that your love understand such things from us kindly and in the best way. This we kindly ask for your love with will. Dat. Liechtenau, Sonntags Vincula Petri 1. Aug. Anno 1529. Philipps L. z. Hessen.

The Elector's answer to this dated August 9, 1529.

This writing follows the previous one at Müller 1. e.

Our friendly services, and what we are able to love and good, always before. Highborn Prince, friendly dear grandfather, brother-in-law and godfather ! We have read all the contents of E. L.'s letter to our next given answer, concerning the farewell recently taken by our councillors at Rodach, also our personal meeting on St. Bartholomew's Day and the announcement of the day at Schwabach, which your love's letter holds at Lichtenau on Sunday, St. Peter's Day, and which was handed over to us yesterday by a messenger delivered by our sheriff at Eisenach. And there is no doubt that your love has been told by her advisors, whom she recently had there in Rodach, for what reasons it was considered necessary and good that your love, such as our grandfather and brother, Margrave George of Brandenburg, and we, should meet in our own person before the day in Schwabach. However, we note that your love is once again not convenient for reasons indicated by E. L. in their letter. in her letter, it will again not be convenient to attend the same day in Schleiz in person, but otherwise to dispatch her advisors there with full force: So we have now written the same to his beloved by a hurried messenger, and in addition have sent the announcement of the day in Schwabach, made in his love and our name, with notification that your love has sent it to both of us in the power of attorney, and in part sent it to his love; with a friendly request that his love should send the same letter, if his love also has it sent, to those of Nuremberg without delay, so that they and those sent to the other cities should not travel in vain. That we have also indicated in our next answer, how we do not know by the grace of God, that our grandfather and brother, the Margrave, your love and our scholars, in matters touching the faith, have ever been in contact with each other until now, has come to pass,

that we have heard the words that follow next after the one that your love repeats in the present letter, at that time from the past, as namely these: How often then would your love and we have had to do away with each other 2c. But our opinion is not at all to interpret such or other of your love's letters differently than your love's mind is, but rather to note your love's indication in that, also what your love reports on account of Luther's teaching, which concerns salvation, quite kindly, and also want to hope comfortingly to the Almighty, because those who are divided on account of the sacrament of the body and blood of our Savior JEsu Christ come together, as they are attributed by all parts 1) God would bestow His grace that they compare themselves with each other Christianly on account of the same discord. We do not want to let this go unreported to your love, as our friendly dear grandfather, in our friendly opinion, and we are inclined to your love for friendly service. Date Torgau, Aug. 9th Anno Domini 1529.

John, Elector.

871: The Landgrave of Hesse's own handwritten letter to the Elector of Saxony, in which he urges an answer as to what he has to provide for himself from the Elector. September 14, 1529.

This letter and also the following one can be found in Müller's Historie, Cap. 18, p. 261 ff.

Dear grandfather, brother-in-law and godfather! I have now written more than once to E. L. that such credible opinions have come to me that Imperial Maj. Maj., after she has now brought her things to an agreement, wants to bring the Lutherans to the obedience of the papal church, which I, as I would like to see good for E. L. and for all of us, should not behave otherwise. If now is the time to warn, advise or ask, then now is the time: for truly, I receive such credible warnings from princes, lords, cities, counts and nobles that I now know not to despise it. Therefore, my friendly request to E. L. is that he should think about the matter while it can still be done. I have no doubt that if one wants to get a little involved in the matter, then advice and help can be found from many, since it is probably not possible to provide for it; but if one fails to do so, then our enemies will have the advantage over us.

1. Supplemented by us from the previous letter.

[546 Cap. 12. of the covenants of the papists. W. xvi. ese-sso. 547]{.underline}

If we win, God help us, as they say, it is truly half lost. One can now send an embassy to Imperial Maj. Maj. and ask for an honest peace or for discord; that would be the next way. For my part, E. L. must not think that I am so afraid; for if I see that no one wants to help, and it will not be otherwise, then I want to get a hole or a treaty as well as another. But if E. L. and others want to seek time, do and consider their children, their subjects and also the benefit of all of us, and the highest, our blessedness and God's word, even if we do not become eternally our own, then my body and my goods shall not be lacking. It is good to find counsel in these matters, if one does not otherwise *) beat out the people oneself who would like to help us. Summa: I know so much that, God willing, or so many princes, noble and ignoble, must lie and all suspicion must be lacking, your love, I and others who adhere to the Gospel, will be forced away again by force. And if your love wants to know where such warnings come from, then send your love a confidant to me, and I will tell him as much as is due to me. If your love now wants to defend itself against the emperor, if he wants to force us away from it, then your love writes it to me; if you do not want to defend yourselves and suffer, or fall away from it, as I do not hope to God, then your love writes it to me, and what I should put off to your love, if I would be overdrawn. For necessity requires that one knows what to put off to the other. And please, let your love tell its writers to leave the polite answers, and in your love's name, if your love does not want to write to me itself, let me finally receive a correct answer as to what your love's mind is in it. For I would like to serve your love with body and soul, as one to whom I wish good things with all my heart, as God knows best. But if nothing helps and we all become so despondent that we do not want to defend ourselves and leave one another and watch one another, then God have mercy, it is nothing but a plague from God on us despondent Germans. And your love will never let itself be persuaded, if I and others go down, that your love will be spared; and whoever tells E. L. that, advises E. L. unfaithfully, or does not understand it; and whether E. L. is already in written communication with the King of Bohemia, it will not help. What E. L. is now inclined to do in the above-mentioned, and what I know about

1. Here we have erased "not" because it is too much.

E. L., let E. L. know, and what is E. L.'s concern, how to get rid of this burden and burden. And E. L. take my letter to my credit, for it is certainly done in good opinion, to E. L. and to all who cling to God's word. I am inclined to serve E. L.. Date Tambach, Tuesday after Nativitatis Mariä 14 Sept. 1529. Philipp, L. zu Hessen.

872 The Elector's answer to the previous letter, September 23, 1529.

See No. 871.

Highborn Prince, kind dear uncle, brother-in-law and godfather! I have received E. L.'s letter, which she has now addressed to me with her own hand, for the sake of her careful plea and warning, and I note that same and E. L.'s plea and warning in no other way than very kindly. L.'s request and warning in no other way than in a very friendly manner, and I want to earn it for E. L. in a friendly manner again, if I can and may do so. And when E. L. asks, among others, that I should make my mind known to her, whether in such a case, of which E. L. writes, I also want to defend myself, or suffer, or fall away from the word, as E. L. did not hope, also what E. L. should provide for me, if she is overdrawn: then E. L. shall, if God wills, not do otherwise, if God wills it, shall not decide otherwise than that I will recover and remain by His word through the bestowal of His grace, at the cost of body, honor and goods, or whatever it may be, on this earth. But what E. L. wants to do to me and others who cling to the word, and also wants to agree with God, if Imperial Majesty wants to oppose us to the same. Majesty would allow himself to be moved against us on account of the same things: that, as the most important thing that can happen to E. L., me and the others at this time, must be considered and discussed. For if ever a matter has come to E. L. or to me that needed discussion and good faithful counsel, I am sure that it is this one. I also hope that the practices will be as they always want, so they cannot be spent before winter against E. L. or me. However, I understand that our message, which has been sent to Imperial Majesty for the sake of the next Speier farewell, will also be returned. Majesty will also return, and then it will be heard what the Emperor's answer has been: according to this, one can proceed further, and also consider what is to be indicated to Her Majesty again by another message. And, God willing, we have the whole winter ahead of us, and can move and send our things with all necessity. For E. L. shall not send

[548]{.underline} Section 2: Conventions at Torgau 2c. No. 872 f. W. XVI, 660-063. 549

I am obliged to do in this matter before God, myself, my lands and people, and others, as my neighbors, especially E. L., according to our agreements, or it agrees with God and my conscience that I want to do the same and not be the last with the help of God; only that this be well thought out beforehand and decided beforehand, what E. L., I and others can and will be able to do with God in such a case, which concerns the Emperor, so that we do not fall into God's judgment because of the word against the same word, and the punishment comes upon us with scorn and ridicule, and with danger to our souls, since the Almighty will protect E. L. and me from it. And that we would like to talk about it ourselves personally without delay: so I ask most kindly that E. L. should come to Margrave George Oct. 3 against Schleiz. As I am writing to E. L. from my office about this, and other things cannot be prevented, I ask most kindly that E. L. will do it at least for the sake of this matter. Margrave George, whom the matters concern as well as both of us, is then also at hand, and we can then talk to each other confidentially on E. L.'s report, as much as E. L. wants to report, what has reached E. L.: so E. L. shall then be well informed by me, since I cannot write to E. L. now, before we talk to each other, nor do I want to write about land. And E. L. should not be burdened with my answer, as I want to provide myself to E. L.. I want to earn this for E. L. in a very friendly way. Date at Lochau, Thursday after Mauritius Sept. 23 Anno Domini 1529.

873: The instructions agreed between the Elector of Saxony John and the Margrave George of Brandenburg at Schleiz for their envoys to the Schwabach Convention arranged for October 16, 1529.

From Müller's History, Cap. 19, p. 281.

1. instruction, what by God's grace our, Johannsen, Duke of Saxony, Elector 2c., and our, Georgens, Margrave of Brandenburg 2c., Councillors, decreed on St. Gall's Day Oct. 16 at Schwabach, on their riding there, first at Nuremberg with the elders there, and then.

The President of the Council of Ministers of the Republic of Austria is to act at Schwabach on a certain day, at the time of and in addition to all other messages sent, in matters concerning the confidential understanding.

Firstly, our councilors are to arrive in Nuremberg on Thursday before October 14, at the earliest in the evening, and there advertise to the councilors of the Council of the Elders who have knowledge of the matter, according to the announcement of our gracious offer, as follows: After the reason for the understanding has been established, as well as the necessity: Where someone of covenant relatives wants to be attacked, damaged, or overdrawn because of the divine word, the holy gospel and faith, and what is pending to the same, that the covenant relatives shall save and help each other, also in such their body, property and all assets cordially and faithfully together. So that no one may enter into such a union through the common words indicated, who is not of one true Christian faith with us and other united relatives, and who also holds the same baptism and sacrament with us now and in the future: Let it be necessary that the articles on which the unity of our faith and Christianity rests be first confessed to one another, and that the same confession 1) be placed in the prescription of the agreement of articles to articles; and whichever state would not be in agreement with us in one or more articles, with him no understanding shall be entered into. Wherever in the future among us Unificationists it is credibly felt and discovered that a state has fallen away from one or more of the said articles of our faith and Christianity, it should, if it persists in its apostasy and does not without delay unite with us again, then no longer be partaker of or susceptible to this understanding and what is otherwise due to it from us, the other Unificationists.

3. Secondly, for the sake of the Roman Imperial Majesty. Because this understanding is to be based solely on rescue and resistance (which is permitted by natural and imperial rights), we have considered that the highest temporal authority has neither the right nor the justification to deprive someone of this natural protection. Since this understanding is to be based solely on rescue and resistance (which is permitted by natural and imperial rights, so that even the highest temporal authority does not have the right to deprive anyone of the same natural protection, neither by itself without means, nor by its business), the reported exception should be made with such a measure, so that one does not commit more in this than one is justly guilty of before God, so that the understanding is not unjustified.
4. This refers to the 17 Schwabach Articles, Document No. 874.

550 Cap. 12: On the covenants of the papists. W. xvi, 663-665. 551

and in vain, and be found more a comforting salvation and handling than a useless pretence, since most of the danger now wants to lie in the place 1); but otherwise and outside of it we and other our relatives would know how to keep ourselves in all ways against imperial majesty of all owed obedience. Majesty to all owed obedience.

4. And since there is no doubt that the mind and opinion of an honorable council at Nuremberg is no different than to enter into understanding only with those who are of a right Christian faith, also to hold one baptism and sacrament with them, and that in such understanding no one is excluded further than as much as is rightly owed before God: In our gracious and good opinion, we did not want to conceal such concerns and resolutions from them, confident that they would agree with us and send their message to Schwabach on the appointed day, to act in the same way with the other states, and to compare us all to a unanimous Christian understanding.

What then our councilors encounter with those of Nuremberg, they know how to act before and after, according to the instruction mentioned, and also with the other estates at Schwabach.

(6) And when the said counsellors come to Schwabach, they shall first of all speak that we confess the reason of this understanding, that is, our holy faith, also what we hold of the holy sacraments of baptism and of the body and blood of Christ, to one another, and immediately indicate the articles of our confession 2) as the same are delivered to them in addition to this Instruction; also say on our behalf whoever does not agree with us on such matters of our faith and holding of the holy sacraments and other Christian ordinances. We also declare on our behalf that those who are not in agreement with us and do not remain in agreement with us, but who now or in the future hold or would hold something else, that we could not or would not enter into any helpful understanding with them. Our councillors, the councillors of the other estates and the embassies shall also hear and take note of this in their minds and opinions (before they further deal with other articles and the substance of the agreements made). And if there are some among them who are not of the mind to confess our faith with us, and to keep the holy sacraments as we do, with him or them our councillors shall be informed of this.

1. That is, with the emperor.
2. No. 874.

We do not want any further understanding, but only deal with those who have and confess one faith, one baptism and one sacrament with us, and who subsequently report our reservations to Imperial Majesty. For the sake of exception.

(7) Thirdly, our councillors shall report to the other estates in agreement with us, as we have considered, since matters now rest on it, where something of the divine word and of our faith should be done against us and them, and the others, our kinsmen, that it might be subdued by the imperial Majesty himself or his decreed commanders with the greatest power, and in about a year's time, which the Almighty graciously wishes to avert. If this understanding should be fruitful, useful and conducive to the salvation of all our people, lands and kinsmen, then the great unavoidable necessity should require that such understanding be thoroughly and heartily intended and directed, so that it is comforting and conducive to salvation even against a great valiant force. For if some of the members of this union, be they the greatest or the least, should be hurried and drawn out because of such things, lest they receive powerful support and help from the other allies, it is to be feared that it might make the adversaries more hearty and give them all the more incentive to act in the same way against the other; Otherwise, if they saw or knew of a brave resistance, things would be directed to peace or to other convenient ways, and one sword would keep the other in its scabbard. Therefore, let it be highly necessary and good that the relatives of this settlement do not consider any temporal opportunity or inconvenience, nor neither body nor goods, but consider and consider with right earnest and Christian hearts what will be in store for us all in the end, for the sake of all eternal and temporal welfare. Namely, if someone among us, as touched upon above, overreaches, and we should be so divided that one would thereby have to fall away from the holy and only saving word of God to eternal damnation, or at least lose and forsake, not only that which we, the united kinsmen, have been burdened to turn to for salvation and help, or have had theurge, but also all that we would have and are able to do. We would also hardly have to give an account before God that we would have considered a temporal lesser disadvantage more than keeping our subjects and relatives in the eternal word with God's grace and help.

8 And for this reason the urgent help, of which

552Abschn. 2. Von den Conventen zu Torgau 2c. No. 873. W. xvi, 66s-"68. 553

The following points in particular are not sufficient for some permanent salvation and handling:

First of all, that the reported urgent help at Rodach does not exceed fifteen hundred on horseback and three thousand on foot, which is a small thing compared to the might and power of our adversaries, and is to be regarded as nothing.

(10) Secondly, the Rodachian Charter states that any prince, sovereign or imperial city that is overrun shall provide itself with the necessary ordnance and ammunition for rescue and assistance. But if a kinsman were to be overrun who did not have the means to provide and maintain himself with guns and ammunition for the necessities of war, then if he were not helped, the hurried help on horseback and on foot would also be fruitless, since no righteous warrior would go on such a campaign, knowing that the warlord was provided with guns for the necessities of war.

Thirdly, by virtue of the Rodachian Notel, where a relative is in need of urgent assistance, that the same, whether it is done in whole or in part, is to be recognized by the appointed councils. This, however, is also a matter of concern and a burden. For if it were to remain with the opinion, and a state of this agreement were to be overdrawn, then it could easily happen that the councils, especially if it were to remain with the matters of set opinion, would come together slowly, or not agree on the matters at all, and thus the urgent assistance would be recognized too late or not at all, or would not be provided, and be of little or no use to the one in need of it, although it is to be assumed and feared that if, for the sake of these matters, something violent is done against someone related to this understanding, it will be done with all haste and with all the benefits to be considered; Therefore, all delay, as much as possible, in preventing this part of the union will be necessary, useful and good.

12. Fourthly, although it was not granted by the honorable imperial cities at the meeting in Rodach, nor was it finally rejected, we, the Elector of Saxony, as well as the Dukes of Lüneburg, Duke Henry of Mecklenburg, Landgrave Philippfen zu Hessen, Count Albrechten and Count Gebharden zu Mansfeld, with the city of Magdeburg, would consider, although our highest consolation of the Christian unity relatives shall be placed solely on God, and in no temporal power, that we nevertheless use the ways and means, so

the almighty, benevolent God sends to us for our abstention, as His benevolent instrument, should not be despised. And because the power of the adversary is so valiant and great, it cannot do any harm to strengthen us with those who are also Christians and of our faith, so that all of us may be saved and helped in a more noble and comforting way: Our councils should therefore continue to urge and act with the other estates, councils and embassies, so that not only the other princes, counts and the city of Magdeburg, but also other potentates and cities in Saxony, Brunswick, Lüneburg, on the sea and elsewhere out here in the Holy Roman Empire, who are of our faith and hold the holy sacraments, are taken into this understanding and drawn in, and that it is thus definitely a unanimous union. Which then may be not a little frightening to the adversaries, and may move or urge them all the more to keep peace with us on account of the divine word. Thus the princes, counts and cities in Saxony, Brunswick, Lüneburg and on the sea, 1) are of such power that they can help us bravely, or at least endure so much for us, the other allies, against others who oppose us and God's word, that we can do all the more noble and mighty rescue and help to each other.

13. Fifth, necessity requires that the article, which is set at Rodach because of the opening, be further explained and extended; So that it does not apply to a common opening, but also where the allies lose a battle, or someone else from them is so over-hurried that they cannot make a stand, that they then flee to the nearest castles and towns of the other allies, and have an opening with their warband, cannon and supplies as long as their opportunity and need requires; However, the state that makes use of such an opening should conduct itself with its warband in the same manner as the open city's own warband.

14. Sixthly, in the agreement at Rodach, it is stipulated which part of us kinsmen shall be helped to appoint a supreme captain over all the people of war; therein we consider, if it should happen that a city is helped and the same has a supreme captain over all the people of war.
15. "See" put by us instead of: "See". Meant is, as follows from Z19, primarily the king of Denmark .

554 Cap. 12. of the covenants of the papists. W. xvi. 668-"7o. 555

It should be clear from yours that this would result in the counts, lords, knights and others of the nobility, sent by us electors and princes, complaining about being of lesser status with so many people under such a supreme captain, and perhaps, for this reason, even if it does not please their lords, they would want to withdraw, which would lead to great trouble and irreparable harm. Item, if it should ever come to the powerful or persistent help and emphasis in time, then this powerful help must without doubt follow the hurrying sleeve. And the fact that the princes and rulers would march with their own would be even more diminishing for them to have a captain of cities above them. The salvation on which the union is to stand, according to the form and occasion of all things, does not want to burden the city with which it is begun alone, but all allies in general, therefore the cities, suffering change for the sake of the captaincy, should not bear any burden; and grant that for the sake of more prestige, also for the sake of a stately salvation of peace and unity, a prince or prince, or where one would not have one, an earl or lord, should be the supreme captain of these allies. Just as the union of the Swabian Confederation requires that, regardless of the fact that most of its members are cities, a prince should be the captain in times of war, and if half of this is lacking, a count or baron should generally be appointed captain.

The seventh is the agreement at Rodach that the cities are in all cases as many as the Electors and Princes have; that the votes should also be in the same number, namely six, from which all kinds of division, confusion, neglect, harm and damage arise, and at times no majority should be made, or should not have been decided.

16 Eighthly, the agreement at Rodach states: If the force were so great that the matter wanted to turn into a whole main war, how then, upon the return of the aforementioned councils, another meeting would be held, and the matters should be discussed. Now, however, such a different summoning would and would cause a long delay, and would lead to the overdrawn state becoming despondent, and the urgent help would be defeated before further or more help could be agreed upon, or before the same could be brought together; from this, then, this part would be weakened, and the opposing part would be strengthened. For, as mentioned above, there is no other

It is to be presumed that if something is done against us, our kinsmen of our faith, it must be done and written beforehand in such a way that our salvation will not suffer a long day's work.

(17) Therefore, let it be considered by us that, for the sake of urgent help and mighty pressure, the deficiencies indicated are to be corrected in the following measure and ways for the comfort, benefit, and good of all those who are related to us, so that it may indeed be a true, legitimate salvation, and not a pseudo-covenant or union in vain.

(18) First of all, after the words in the above-mentioned note: that the united relatives, as long as this agreement lasts, want to mean each other kindly, faithfully and from the right heart, this opinion is set: Which of the United Relatives, for the sake of the Articles, concerning our holy faith and what is pending, which we now confess against each other and are to be placed in the Unification Deed, would or would be feuded against, attacked, attacked or damaged by anyone, whoever he or they might be, that for the rescue, protection and defense of the same, the other united parties shall faithfully assemble their bodies, goods and property, and shall draw with all their might upon the one who would thus be attacked, or who would be in certain danger thereof, without any evasion or contradiction, as follows. Accordingly, it shall also be expressly stipulated in the unification charter what princes, lords, counts, lords, cities, spiritual and secular, will in time accept the holy pure gospel, also hold the many-named articles equal to us, and request that they be taken into this unification, that they shall at all times, for the greater planting and spreading of the gospel and divine word, be taken into such our union by means of necessary letters of support and reversal:

(19) Firstly, when or as often as the consensuals come together and want to discuss the matters on which this understanding is based, all consensuals or their skilful apprehensions shall be heard, after God often gives to the last that which He hides from the first. But nevertheless, as will be stated hereafter, there shall be no more than seven votes, which shall finally have to decide in the matters in question; also the said votes shall be distributed, as follows: namely, the Royal Duke of Denmark one; the Elector or Electors, as much as is related to the agreement at this time or in the future, one; likewise all the Princes two votes; the Counts and Lords one vote, and the Counts and Lords two votes.

556 Section 2: Conventions at Torgau 2c. No. 873. W. xvi, k7o-"73. 557

One; and the free imperial and trading cities two votes, namely the Upper German one, and the Saxon or Dutch the other. And each estate shall compare which persons shall have the votes. So that order is kept in the votes, and also with the questioning in the indicated assembly of the unification relatives, the Elector of Saxony, since he is also otherwise entitled to the questioning in the empire, shall have to question.

(20) And if all the Estates of the Union or their delegates have heard the objections, then the same Estates or their delegates, if they are related to the seven votes, shall each part meet with those who belong to the vote; and what is decided by the seven votes and considered best in the Council shall remain so. If, however, the seven voices do not agree on a unanimous opinion, the greater part of them shall decide.

21 Secondly: Because two kinds of help, one urgent and one persistent, are considered highly necessary in this action, the urgent help shall be ordered to two thousand on horseback and ten thousand on foot, so that it may be comforting and useful to all allies, Also, for the preservation of such a warband, two monthly guilds shall be deposited at a certain time in one or more locations, as one may and should compare them now, without danger for this installation, according to the order, as each one and his ancestors were commonly occupied and posted in the help of the empire, one against the other.

22 Thirdly: However, after we George, Margrave of Brandenburg, for ourselves and in place of our young cousin, have reported our concern to our dear grandfather and brother, the Elector of Saxony, and that we are not able to support our parents in the empire; as our grandfather and brother, the Landgrave of Hesse, recently considered the same against ourselves at Speier, and gave us Imperial Majesty the right to demand that we be allowed to go on with our work. Majesty. We cannot submit to the old requests, nor can we allow ourselves to be ordered to render urgent assistance other than according to our own safe ability, which we also wish to do with the other estates.

23. But what, fourthly, of counts, lords and cities in this Christian understanding, or would still come into it by God's grace, who without means are not attached to the kingdom, with the same one shall be taken to their help and

Compare for the sake of explanation. If it should happen, as follows, that in a hurry one of the covenanting relatives of the other, who is or are being harassed, would draw comfort from among us on all stands, then one traveler shall be counted for three and a half footmen. And in order that the aforementioned money may be used righteously and for emergency aid, where the need arises, since God is present, the captain, as aforementioned, shall be a prince, or, if no prince is available, then an earl or lord, who shall also be skilled in such a matter, understanding, and not too hasty or polterical; who shall also now be ordered to attack such deposited money with the advice, knowledge and will of the assigned war councils, and to order a certain number of warriors on horseback and on foot as quickly and as best as possible, and also to use them more effectively for the rescue and help of the person or persons harassed, as this union is capable of doing. It shall also be discussed and decided now, on which such a supreme captain, who is a prince, shall be appointed and paid, from which he may maintain himself and receive necessary support; but if the supreme captain has made the agreement with the subordinate captains, he shall have this passed on to the other united relatives, who shall be more willing to do so and know how to order their payment. And what all our councils and embassies decide with each other in such and other matters, that shall then be dealt with as conducively as it can be done with the prince who is elected to the captaincy, and his mind shall also be heard therein, and it shall now be decreed at Schwabach, in addition to others, by whom such action shall be taken with the prince elected to the captaincy. For it is comforting to God to hope that nothing will be started before or during winter and before spring with a mighty deed against us allies, so that there is convenient time for action and regulation of all necessities. The supreme captain, who has been appointed now, should not be appointed for longer than one year, and should be at the disposal of his relatives to let him stay longer, or then to appoint another one.

(24) Fifth, six councils of war shall be assigned to the captain; namely, three from the princes, counts, and lords, and three from the honorable free, imperial, and commercial cities; with which six assigned councils of war the captain shall discuss all matters, and what the councils of war unanimously decide, the captain shall be obliged to comply with. But where the councils of war meet in

558 Cap. 12: Of the covenants of the papists. W. xvi, 673-675. 559

If the four war councillors would disagree with their advice at the same time and in the same number, the captain shall give a chance in diligent consideration of the trade, and shall have to make and conclude the majority with his vote. Otherwise, however, where four councils of war would be of a unanimous opinion, the captain shall, as if they were all unanimous, follow the four councils' objections. And the captain shall not do anything for himself or herself outside of the councils of war, even of a different opinion than that stated above.

25. The sixth: And for greater prudence the estates shall, each for itself, also as it knows how to do this most easily and conveniently, have and make good inquiries; And what each estate inquires about (that would be practiced or done to the disadvantage of the united allies by the adversaries), these same estates shall make known to the captain, and also one estate to the other without delay; as is also to be done by the captain himself for the half of the office, and thus good counsel shall be appointed everywhere, both within and outside the realm. And if the captain receives such reports, which are dangerous and worrying, and which are not to be despised, so that the things against us united kinsmen might all or especially turn to rebellion, insurrection, invasion, damage, or such acts of war, then the captain shall require the six war councillors to come to him from hour to hour, hold the reports before them, and hear their advice on them. If the captain finds in the council of the councillors of war that the reports are so considerable that a counterattack must be initiated without delay, the captain, together with the councillors of war, shall have the power to attack the deposited money for urgent aid, and therefore to order the troops on horseback and on foot, and to use them for the rescue and good of us allies. The captain shall also be ordered to seek as much as possible such cavalry and footmen as are not related to the allies or to him, if he were to be a prince of the union, so that the allies may use their cavalry and footmen for persistent help, or further, in a mighty assault, and be all the stronger, and also cut off such foreign cavalry and footmen from the rear. If, however, the captain and the councillors of war find and judge that the sum of cavalrymen and footmen ordered for urgent assistance is too small in the light of the emergency, they shall

The captain, according to the advice of the councils of war, shall have the power to demand from the united ones in general, or from the nearest seated one, a further addition at the expense of all of us, as much as he and the councils of war consider necessary and good; so that the urgent help against the adversaries may persist until the united ones arise with their further insistence and power. And as the captain, after the council of the ordered councillors of war and several votes, requires everyone to such urgent assistance, he shall be obliged to show himself obedient.

26. For the seventh, the captain and the councillors of war shall, in addition to requesting and summoning the men of war for urgent assistance, confine us, the princes, earls, lords and councillors, to a special, peacefully situated place, where to deliberate and decide, whether and where necessity will require it, to undertake the great and persevering resistance, how this is to be done, and each unifier to move in with body and goods, also what and how the most fruitful and useful action is to be taken with the urgent help. If, however, the captain and the councillors of war find that things are moving and sending for a main war immediately, and that the urgent assistance provided, nor a common supplement, would not be enough to resist the move, then, without a prior meeting or sending and consultation, all allies shall, upon the reported captain and the councillors of war, give notice of and request for the urgent assistance. Especially those who have been sitting closest to each other shall, without delay or common knowledge of further assistance, approach each other on horseback and on foot, with artillery and all assets, to the country and its people, and render assistance; each in such a manner and no other than as if it were up to him without means; as it is in truth, and would be no other way. However, with the difference that those among the estates who are in a hurry to help each other shall do so, as before, at the expense and damage of the others, so that no part is burdened before the other, and in this case, as in similar cases, one traveler is counted as three and a half on foot. And since the Christian union and constitution do not mean anything else for the counter-defense, but by the bestowal of divine graces to anticipate this, so that those who are united, and against God's word, also right and equity would be overdrawn, protected: the captain and his assigned warriors are to be protected by the law.

560 Section 2: Conventions at Torgau 2c. No. 873. W. xvi, 675-678. 561

If the captain and the councillors of war do not consider the certain indications and experience of the adversary practices and attacks, or other contingencies, in such a way that urgent and persistent help would still be necessary at this time, then the captain and the councillors of war shall consult with each other as to how the aforementioned and anxious trouble may occur and be averted with the least harm and damage, either by action for peace or in other suitable ways. But if peace cannot be obtained, it will be sought through us, if things will suffer it, that then the resistance, as necessity requires, will be made in the name of the Lord with heart and all faithfulness.

27 Eighth: If it were to happen that our adversaries were to attack us united kinsmen in many places, as they easily and undoubtedly intend to do, they would be of the opinion that each of the allies or the several parts of them should have so much to do with themselves that one could not come to the aid of the other, so that they would soon be divided, and the adversaries would have their way, take over all or part of our Christian lands, drive out the Word of God, and re-establish the papacy, which the Almighty God graciously wants to happen, and re-establish the papacy, which the Almighty God graciously wishes to happen, it will be highly necessary if the attack or invasion were to take place in more than one place against us, our kinsmen, that in the captain's and war councils, ordered to the urgent help, diligent and faithful consideration and decision should stand, at which place they consider the most necessary, most fruitful and best, to watch with the urgent help and to do rescue, that it happens. However, in order that the pressure and the persistent help, if the necessity requires it, may also take place in this case, the captain together with the councils of war (as far as it can and may suffer such a delay without harm and damage to the united relatives) shall immediately send to another place the churons and princes, together with all other states of this union, as reported before, The court and the princes, together with all the other estates of this union, as reported above, shall immediately describe and request the matters in question at another place, by which it shall then be diligently considered and decided where or how the assistance shall be continued, so that no one may be held up as if he had not kept to his part of the assistance in due form, but shall know how to show himself and keep to it in all respects, as has been discussed and decided before.

28. to the ninth: But will the attack on

The covenanting parties must then, with all their might, assemble in one group, and the cause of the Gospel, as well as the country and its people, cannot be saved in any other way: Then each member of the confederation shall, at the request of the forewarned captain, be ordered to render urgent assistance, but with prior consultation and further decision of the councils of war, to do so, and be obliged and obligated to assemble with all his might, horse and foot, into one group. They must also do so faithfully without any opposition, and nothing must be considered in this, except that the word, and subsequently the temporal, as land and people, may be preserved and saved, even if it must happen with a temporal damage to our and the subjects. Because the minds and intentions of the adversaries are finally based on two things: one, that they bring all of us, lovers of God's word, land and people to themselves; and the other, that they drive us and ours from God's word, drive out all Christian preachers with us, and replant and establish the papacy with all its ungodly abuses.

29 To the tenth: Since not all cases that may arise in the future according to God's will can be provided for this time, the reason, beginning and resolution of this understanding must finally rest on the fact that above all things God's glory and His holy word are to be considered, and for this reason, each one of us should treat the other, and all of us together, with a right heart and faithfulness in these matters, and should not consider or want to consider anything in this matter other than what we owe to God, and what each of us would like the other to do or have.

30 Eleventh: If it should come to a persistent or great help, and especially if the same should be divided or rescue should be done in more than one place, that the necessity should require and be good, to appoint from the electors and princes of the union still a supreme captain with six war councils over the persistent help, as is set before, for the sake of the urgent help. These, together with the other captain, must also be those who otherwise hold the seven votes of all the estates over the entire war trade and have the power to command all things: but so the captain over the urgent assistance and his assigned gun, with his war councillors, should have their own

562 Cap. 12. of the covenants of the papists. W. xvi, "r-j-s-n. 563

Only that he be obedient to the other supreme captain over the mighty shell and his assigned councillors, as the seven main voices, in everything that would be created and commanded by them on account of the common estates. However, the captain over the urgent aid, together with his war councillors, shall also be heard in the council of the supreme captain and his war councillors, where the troops are with each other; however, only the supreme captain with his assigned councillors, as the seven votes, shall finally have to decide.

31 Twelfth: The supreme captain of the persistent aid, together with his assigned warriors, shall be given their usual maintenance, so that they may be well provided for, understanding that in this trade, as his own affair, the captain will also be satisfied with a fair share. But in all other use or profit, no more than, according to the number of his own people, the due part shall follow them, and everything else shall be drawn and used in the common use of all united relatives; in the same way it shall be kept with the captain, ordered to the urgent help, in the same cases.

The thirteenth: He who has now been appointed captain of the urgent assistance, together with his warriors, shall from that time on provide an emergency war regiment, and so keep it in his hands until it is needed, so that then there will be no lack of it.

Fourteenth: Where and how the ordnance, together with its ammunition, is to be most conveniently obtained and preserved for urgent assistance, shall be a matter of concern to the captains and councils of war, and such shall be previously discussed and decreed in their rules of war; however, equality shall be maintained in such and other matters, so that no rank shall be burdened more than the other, according to its opportunity.

34 To the fifteenth: The united kinsmen, or the captain and the councillors of war, which is now considered most convenient and best at the Schwabach meeting, shall also appoint rottmasters and captains over the routers and footmen, and give them a waiting allowance to promise and hold up for a time up to two thousand routers and ten thousand footmen, so that they may be obtained in a timely manner. In addition to this, some of them are to be dealt with, so that they do not have anyone appointed for them.

In their order, this unification was to be freely carried out; and so it was to be acted against us unification relatives that they might withdraw and warn us of the same.

35. to the sixteenth: If it should happen that one or more of the united kinsmen should be in need of an opening in one or more of the other's castles, cities, lands and territories, the opening should be arranged and given to the united kinsman or kinsmen, whatever their status, with their warband, possessions and goods, in one or more of the other's lands, principalities, dominions and territories, castles, cities and other towns, as long as this unification lasts. Those who seek and use the opening for their own needs shall be held, defended and handled in a friendly and benevolent manner by those who permit and give the opening, as if it applied to each of them. In turn, those who seek the opening shall also use it at their own expense and damage, and shall also hold themselves in the same place under siege and otherwise, as the opening's sovereignty's own warriors, helping to guard, protect, and shield the place, no less than if it were incumbent upon the one or ones who seek and use the opening.

36 To the seventeenth: What has not been changed and improved by this our concern, understood in the Notel at Rodach, we allow to stand and remain, thus established.

37 And for the resolution: Since we and other Christian estates, because of the matters touched upon and the recent unpleasant departure from Speier, have dispatched our embassy to Imperial Majesty, it will be good and necessary to advertise and act there according to the instructions issued. Maj. to advertise and act there, according to the instructions given, it will be good and necessary, when the reported embassy returns, and we receive other than a gracious, good answer, that we then meet again without delay at the appropriate place, or send our authorized embassy, to discuss further what can be done by a new dispatch to Her Imperial Majesty. Majesty, to show owed obedience and obtain Christian peace. Where then Her Imperial Maj. Maj. should ever insist on disgrace and offence or complaint against us united kinsmen, we shall not be able to provide for what Her Imperial Maj. Maj. of this our union, or of others, should or may be reported with the best of grace and favor. May God the Almighty and Lord of Peace send it all for His praise and the salvation of our souls, through Christ, His dear Son, Amen.

564 Erl. r.> 21,3U1-340. sec. 2. of the conventicles at Torgau rc. No. 874. W. xvl, Ikl I. ' 565

874 The seventeen so-called 1) Schwabach Articles, presented and adopted at the second Schwabach Convention, October 16, 1529.

About this writing J. T. Müller says in his historical-theological introduction to "Die symbolischen Bücher der eoanaelisch-lutherischen Kirche", p. LVI: The first part of the Augsburg Confession, 'Articles of Faith and Doctrine', was based on those 15 articles which Luther had written at the religious discussion held with Zwingli in Marburg Oct. 14 1529. These were redacted by Luther and the other theologians who were with him at the request of Elector John of Saxony, so that the original 15 became 17, then presented at Schleiz in Voigtland to the Elector and Margrave George of Brandenburg, who reported there on the alliance to be established with Landgrave Philip of Dessia, and finally presented and accepted at the second Schwabach Conveur (Oct. 16, 1529)." Elias Frick found in the Ulm Archives the original of our step, the second Schwabach Articles "not to be confused with the 23 Articles of the first Schwabach Con- venis, June 14, 1528), and had them printed in the German Seckendorf, p. 968. After that, our text. Without Luther's amen and will, "probably in May 153") the Coburg printer Hans Bern had these articles printed under the title: "Die bekenntnus Martini Luthers aufs dem jtzigen angestciren Reichstag zu Augspurgk eynlegen, In siebentzeben Artickel verfasset. In the XXX. Jar." At the end: "Printed at Loburgk by Hans Bern." 1 sheet in 4. Against this, the papal theologians Wimpina, Mensing, Redörfer and Rupert El- gersma, who were present in Augsburg, wrote a rebuttal. Luther responded by printing these articles himself and adding a preface under the title: "Auff das schreien etlicher Papisten, vber die sieben- yehen Artickel. Martin Luther's Answer. Wittemberg. In the M.D.X.X. Jar." No place. 14 sheets in 4. With the printer's mark of Hans Bern zu Coburg. - The 17 articles are printed in the Wittenberg edition (1569), vol. IX, p. 490; in the Jena <1566), vol. V, p. 14; in the Altenburg, vol. V, p. 14; in the Leipzig, vol. XX, 2. 1; in Walch, vol. XVI, 681; in the Erlangen, 1st ed, Vol. 24, p. 322 and 2nd Anst., Vol. 24, p. 338; in Chyträus, Historie der Augsburgischen Confession, 2. 45; in Müller's Historie 2c., p. 442; and in Cyprian's Historie der Augsburgischen Confession, Beilagen, A. 159. - Luther's preface is found in the .Hallischen Theil, p. 345; in the Leipzig edition, vol. XX, p. 8; in Walch, vol. XVI, 778 (No. 901 in this vol.); in the Erlanger, 1st ed, Vol. 24, p. 321 and 2nd ed. vol. 24, p. 337 and in Cyprian I. c., Suppl., p. 159.- The papist refutation is found in the Wittenberg, vol. IX, p. 402; in the Jena, vol. V, p. 16b and in Walch, vol. XVI, 766 (in this volume No. 900.)

1. The variants given are found in the edition organized by Luther himself: "Aus das Schreien etlicher Papisten" 2c. What is enclosed in brackets is only in the original concept. For the relationship of the Schwabach and Torgau articles, see No. 899.

Article by the Elector of Saxony, for the sake of faith.

I. That it be firmly and unanimously held and taught that there is only one true God, Creator of heaven and earth; that in the one true Divine Being there are three distinct Persons, namely God the Father, God the Son, and God the Holy Spirit. That the Son is born of the Father, is from eternity to eternity true natural God with the Father; and that the Holy Spirit is both from the Father and the Son, is also from eternity to eternity true natural God with the Father and the Son, as all this may be clearly and powerfully proven by the Holy Scriptures, as Joh. I, 1-3: "In the beginning was the Word, and the Word was with God, and God was the Word, all things were made through the same , and without the same nothing was made that was made " 2c., and Matthew 28:19: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost"; and similar sayings more especially in the Gospel of John.

) of the Son* ) of the Savior.

II. that only the Son of God became true man, *) born of the pure virgin Mary, perfect in body and soul, and not the Father or the Holy Spirit became man, as the heretics Patripassiani have taught; also the Son did not only take on the body without soul, as the Photinians have erred; for He Himself often speaks of His soul in the Gospel, as when He says: "My soul is sorrowful even unto death" 2c. [But that God the Son became man is clearly stated in Joh. 1, 14: "And the Word became flesh"; and Gal. 4, 4: "When the time was fulfilled, God found His Son, born of a woman, and put under the law."

*) received from the Holy Spirit, from the rc.

III. that the same Son of God, true God and man, Jesus Christ, is one inseparable person, suffered for us men, was crucified, died, was buried, rose from death on the third day, ascended into heaven, sits at the right hand of God, Lord over all creatures rc. So that it is not to be believed, *) nor taught, that Jesus Christ as man, or mankind, suffered for us; but therefore, because God and man here are not two persons, but One inseparable person, it is to be held and taught that God and man, or the Son of God, truly suffered for us; as

566 Erl. (p.) 24, 340-342. cap. 12. of the covenants of the papists. W. XVI, 682-684. 567

Paul Rom. 8, 32. says: "God did not spare His only Son, but gave Him for us all. 1 Cor. 2, 8: "If they had known, they would not have crucified the Lord of glory," and similar sayings.

*) or can or shall teach 2c.

IV. That original sin is a true sin, not only a defect or infirmity, but such a sin as condemns all men who come from Adam and separates them eternally from God, unless Jesus Christ had represented us and taken upon Himself such sin, together with all the sins that follow from it, and had sufficed for it through His suffering, and had thus completely abolished and destroyed it in Himself; as then Psalm 51 and Romans 5 are clearly written about such sin.

*) right truthfuland not 2c.

V. Since all men are sinners, subject to sin and death, and also to the devil, it is impossible for a man to work himself out of it by his own strength, or by his good works, so that he may become righteous and godly again, nor can he prepare or send himself to righteousness, but the more he undertakes to work himself out, the worse it becomes with him. But this is the only way to righteousness and salvation from sin and death, if one, without all merit or works, believes in the Son of God, suffered for us 2c. As said, such faith is our righteousness, f)which God will accept and hold as righteous, pious and holy, having forgiven all sin and given eternal life, that they may be received into grace for His Son's sake, and be children in His kingdom 2c. As all this St. Paul and John 1 "f)teach abundantly in his gospel, as Rom. 10,10.: "With the heart one believes and is justified" 2c. Rom. 4, 5.: "Their faith is counted to them for righteousness"^; Joh. 3, 15.: "All who believe in the Son shall not perish, but have eternal life."

*) out -^) he can 2c.

1. For God will count and count as righteous, pious and holy, having > forgiven all sin and granted eternal life to all who have such faith > in His Son, that they may be saved for 2c.

14. in their writings abundant 2c.

VI. That such faith is not a human work, nor even possible by our own efforts, but is a work and gift of God, which the Holy Spirit, given through Christ, works in us;

and such faith, because it is not a *) mere delusion or conceit of the heart, as the false believers have, but a strong, new, living will, it bears much **)fruit, always does good to God with praising, thanking, f) praying, preaching and teaching, s-f) giving to the neighbor with love, serving, helping, counseling, giving, *f)and suffering all kinds of adversity even unto death.

*) loosefruits t) requests

14. vs '4) and borrow and suffer 2c.

VII To obtain such faith, or to give it to us humans, God has instituted the ministry of preaching or the oral word, namely the gospel, through which he *) proclaims his faith and his power, benefit and **) piety, and also gives faith through it, as a means, with his Holy Spirit, as and where he wills, otherwise there is no other means or way, neither path nor bridge, to obtain faith. For thoughts apart from or before the oral word, however holy and good they seem, are nevertheless vain lies and error.

*) suchfruit

VIII. In addition to such oral word, God has also instituted outward signs, namely baptism and Eucharist, by which, besides the Word, God also inspires faith and His Spirit, and gives and strengthens all who desire His.

'4 which is called Sacrament, namely 2c.

IX. That baptism, the first sign or sacrament, is in two parts, namely in water and the word of God, or that one baptizes with ) water, and speaks the word of God, and is not only bad water and*) sprinkling, as the blasphemers now teach, but because the word of God is involved, and it is based on the word of God, it is a holy, living, powerful thing, and as Paul says Tit. 3, 5. and Eph. 5,26.: "a bath of regeneration and renewal of the Holy Spirit" 2c., and that such baptism is also to be administered to the children. God's words on which it stands are these: "Go and baptize in the name of the Father, Son and Holy Spirit", Matth. 28,19. f^and Marc. 16, 16: "Whoever believes and is baptized shall be saved"^, so one must believe.

*) the water or

1. and of the Son, and of the Savior.

X. The Eucharist or Sacrament of the Altar is also in two parts, namely, that it is truly present in the bread and wine of the

[568]{.underline} Erl. (2.) 2t, 342-344. section 2. of the conventicles at Torgau 2c. No. 874 f. W. XVI, 684-686. 569

true body and blood of Christ, according to the words of Christ: "This is my body, this is my blood"; and not only bread and wine, as now the devotional claims. These words also promote and bring about faith, and exercise the same in all those who desire such a sacrament, and do not act contrary to it, just as baptism also brings and gives faith when it is desired.

) in wine* ) the blood

XI. That the secret confession should not be forced by laws, as little as baptism, sacrament, gospel should be forced, but free; But that it be known how very consoling and wholesome, useful and good it is to the afflicted or erroneous conscience, because in it absolution, that is, God's word and judgment, is pronounced, by which the conscience is released and satisfied from its affliction; nor is it necessary to tell all sin; but one may denounce those that bite the heart and make it restless.

XII. That there be no doubt that there *) remains and is on earth a holy Christian church until the end of the world, as Christ says Matth. 28, 20: "Behold, I am with you until the end of the world." Such a church is nothing else than the believers in Christ, who believe and teach the above-mentioned articles and parts, and are therefore persecuted and martyred in the world; for where the gospel is preached and the sacraments are rightly used, there is the holy Christian church; and it is not bound with laws and outward splendor to place and time, to persons and earth.

*) be and remain **) hold, believe †) about it

XIII. That our Lord Jesus Christ will come at the last day to judge the living and the dead, and to deliver his faithful from all evil and bring them into eternal life, to punish the unbelieving and ungodly, and to condemn them together with the devils to hell forever 2c.

XIV. However, until the Lord comes to judgment and abolishes all authority and rule, one should hold secular authority and rule in honor,*) and be obedient, as a state ordained by God to protect the pious and to control the **) wicked. That such a state a Christian, where he is duly called to it, may well lead or serve in it without harm and danger to his faith and †) salvation. [Rom. 13. 1 Petr. 2Z

*) have **) the †) of his souls bliss 2c.

XV. From all this it follows that the doctrine which prescribes marriage to priests and clergy, and in general meat and food, together with all kinds of monastic life and vows, is vainly condemned and the doctrine of the devil, as St. Paul calls it 1 Tim. 4:3, because by it one seeks and believes grace and blessedness, and does not leave it free, when Christ alone is the only way to grace and blessedness.

*) Souls bliss 2c. damn devil doctrine 2c. †) Blessedness of souls.

XVI. that, before all abominations, the mass, hitherto considered a sacrifice or work, so that one might acquire grace for the other, should be abolished, and f) instead of such a mass, a divine order should be kept, that the Holy Sacrament of the Body and Blood of Christ should be administered in both forms, to each according to his faith, and for his own need.

well work 2c. has want 2c. †) but

XVII That the ceremonies of the church, which are contrary to God's word, should also be discontinued, but that others should be free to use them*) or not, according to love, so that one does not give frivolous annoyance**) without cause, or deceive common peace without need.

) the same* ) annoyance

875 Instruction of the Hessian envoy, Siegmund von Boyneburg, on what he should present to the Elector of Saxony, together with an appendix. October 29, 1529.

From Müller's Historie, Book II, Cap. 21, pp. 312 and 314.

Instruction, what to the Highborn Prince, Mr. Johannsen, Duke of Saxony, of the H.Roman. Reichs Erzmarschall und Churfürsten 2c., by our, Philipps von GOttes Gnaden, Landgrafen zu Hessen, Grafen zu Katzenelnbogen 2c., because of, our Amtmann zu Schmalkalden, Rath und lieber Getreuer, Siegmund von Boyneburg.

First, we offer our friendly service to his love, and that we are eager to hear of their welfare everywhere. And then we will report that our councillors, who were appointed at the recent meeting in Schwabach, have reported to us on the occasion of their return, the actions that have now taken place there, on which they have also been left and are now based. Which we then noted and recorded everything according to length.

570 Cap. 12: On the alliances of the papists. W. xvi, 686-689. 571

Now there would be no doubt that this would have been opened to his love by their councilors who had been appointed there. But among other things, they understood in particular what trouble they had and had all of the cities in the presented list of some questions, so much that from it their unanimous and final mind and opinions can be taken that they do not think to let themselves be divided in these actions, means or means. Also that it was farewell requested to our skilful councillors, if they wanted to persist in such a pretence of the question and separation, to compare the same among us, together with our uncle, Margrave Jörgen of Brandenburg, and if it would be on the opinion, then it would be necessary to inform them of this by us, Landgrave Philipsen, before the appointed day, and then to request further action and the appointed day.

2 And for this reason he dispatched his love to do further friendly remembrance and request. Now do not doubt us, his love would know to modestly and admonish himself out of high understanding to our previous manifold writings, what it and all of us would be interested in this doing; how burdensome, shameful and disadvantageous it would be, if it should be broken up in such a way and go backwards: it would be better that this would have been thought of before, would not have been pushed so far, and one would not have let oneself in with the people at all. And we could consider his love, if such a thing were to be made public (as it would be difficult to keep it secret), what reflection, consolation, peace of mind and strengthening it would bring to our opponents, and waste to us all.

3 Because it is not hidden from his love that, praise God! the highest discord between the most distinguished scholars and preachers of our Christian faith, held at this time in our Convocation at Marburg, has come and grown to the point that now D. Martin Luther and his followers, and those who are of the other part, understand each other better and agree more closely than before, since they are one in the main articles, and not yet compared in the one thing alone, which is Christ in the Sacrament; in which God could in time bestow His grace, and, as we hoped, would bestow it; that even the scholars write of themselves that they want to show Christian love to one another; and that it is not yet certain what faith, Luther's or Zwingelin's opinion, in the 1)

1. In the old edition: "was Glaubens des Luthers oder Zwingelins Meinung, indem" 2c.

every person of the council and the community of Strasbourg and Ulm, and thus in his love and our lands, is also common 'almost everywhere: so we considered it, if his love because of this in these intended matters and dealings had some displeasure, difficulty and misgivings, such should now be mitigated and fallen with her, and his love can be caused the less to separate.

4. Accordingly, our friendly request, with amicable and faithful diligence exhorting, his beloved to consider this trade at all times, the circumstances and succession, and to take into consideration not to let this separation happen for himself; to promote the same with Margrave George for the best; and to consider besides how careful, dishonest, scornful and disadvantageous it would be to let these people out of hand, who would be glad to be with us, after all; For it is not hard to see how the cities of the Upper Lands are dampened with the noticeable brave warriors who are well established and well evangelized in them and in their countryside, that this would cause inevitable and irretrievable disruption and disaster to the rest of us who would gladly stay with the Word of God; we alone, who would otherwise have fifty or sixty thousand more men, would then have to defend ourselves. And are we ever sure of what we would all like to see in this matter, and his love has been written by us several times before, what much more credible warnings have reached us, that the imperial majesty is of the final will and intention to punish the princes and estates, so dependent on the Gospel. About this he, Siegmund, has received special orders from us to inform his beloved in confidence that we have received credible and certain information from the Dukes of Lorraine and Guelders, from the Court of Cologne, and from other elders whom we may not name to his beloved, that Imperial Majesty does not have the power to punish the princes and estates who are dependent on the Gospel. Majesty does not want anything to be done to their bodies, property and all assets, that she wants to bring them back into the old use, order and statutes of the Roman Church, and to punish the Lutherans.

Item 5: His love could well find and notice this himself from the concept of the mandate that Imperial Majesty intended to issue and that Christoph Groß brought with him. Majesty intended to issue, and Christoph Groß brought with him; which might also have been executed, if the Turkish attack had not occurred, and is to be assumed even more so every day since then.

6 Further, his beloved feels what a severe, unheard-of inquisition Imperial Majesty has made against the people. Majesty against the,

[572 Section 2: Conventions at Torgau 2c. No. 875 ff. W. xvi.689-69i. 57z]{.underline}

The above-mentioned Christoph Groß will therefore continue to report everything to his beloved. Herewith we send to his love a copy of a writing from the Imperial Majesty to us. Majesty to us, in which his beloved, if they pay attention to the incorporated words "according to the old laudable usage", may again note what the mind of the Imperial Majesty is. Majesty is. He shall also report his love in particular that those of Nuremberg will not step aside from the cities, nor enter into or establish a special one without the others, as such is actually understood by their deputies. And so that in the near future they may not be sent again in a futile and unprofitable manner, we ask that they do not doubt this to his love, but have good hope that they will promote such a thing with Margrave George, so that it may continue for the sake of his love and not be delayed or delayed any longer, and that they may demand a friendly and confident answer from his love. Date Cassel, under our own signed handwriting, and printed secretes, on Friday the ninth and twentieth day of Octobris Anno 1529.

Philipps, Landgrave of Hesse, . Manuscript.

Appendix to the Hessian Instruction.

He shall also report to the Elector on our behalf that this morning we have received from the Nuremberg City Council writings on our affairs that we and the others have with the Imperial Majesty. This is shown by the copies we have had sent to him for this purpose, and his love has also come to know of those of Nuremberg without doubt. Therefore, it is not difficult for his beloved to judge, to accept and to understand what the Imperial Majesty's mind is in this matter. His Majesty's mind in this at last, and that she meant either to reject the Word of God with the evangelical orders, to force us away from it, and to subject us again to the old papist abuses; or that we have nothing else to suspect from her Majesty but disfavor, conquest, and rape, and that we have to go through it daily. For such an act, done against the person sent, would not only bring scorn, ridicule and contempt upon us, who have dispatched and sent them, but would also bring certain charges of the Emperor's disfavor and disgrace upon us. Majesty's displeasure, and is a testimony to their intended ungracious will. Therefore, let his love pursue the matter with serious diligence, what is in it for all of us, our lands and people, and promote it with diligence, also for himself.

all estates, princes, counts and cities of the Oberland, none who accept the Gospel, and describe ourselves together on the named time and goal, to think about the matters with advice, and therefore to unanimously compare and decide what should be done here according to the high unavoidable necessity, and that his love wants to give us to understand its mind in this conducive again. Date ut supra.

876. Luther's writing to the Elector of Saxony, concerning the counter-defense. November 18, 1529.

See Walch, St. Louis Edition, vol. X, 552.

877: The resolution made at the Schmalkalden Convention on Dec. 4, 1529.

From Müller's History, Book II, Cap. 22, S. 330.

As the most illustrious, and the most illustrious, highborn princes and lords, Mr. Johann, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire; Mr. Ernst and Mr. Franciscus, Dukes of Brunswick and Lüneburg, brothers, and Mr. Philipp, Landgrave of Hesse 2c., own person; also of the most illustrious, highborn princes and lords, Mr. Georgen, Margrave of Brandenburg 2c., Councillors, Georg Vogler, Chancellor, and Wolf Christoph von Wiesenthau; and then the honorable, free and imperial cities, of Strasbourg, Nuremberg, Ulm, Costnitz, Reutlingen, Heilbronn, Memmingen, Lindau and Kempten, embassies, on Sunday after Catharina Nov. 28, next verschienen, have arrived here at Schmalkalden, from which, of all their churfürstl. and fürstl. The Holy Roman Emperor is pleased to inform you of the messages of all his graces and favors in matters of protestation and appeal of the recent Speierian imperial treaty, as far as faith is concerned, to the Holy Roman Emperor. Majesty, to confer with each other and to decide what further action should be taken before His Imperial Majesty. Majesty should further act on this matter.

And now the reported message of Imperial Majesty. Majesty have come here on this day, heard them first in their oral and written relation 1), of which also all the above-mentioned princes, princes and estates have taken copies.

1. Document No. 863.

[574]{.underline} Cap. 12: Of the alliances of the papists. W. xvi, ssi-ev-t. 575

have. But because in the articles of our holy faith, recently brought forward at the meeting in Schwabach, 1) some misunderstanding has arisen, and the aforementioned Elector and Prince of Saxony 2c., Margrave George of Brandenburg 2c. and the Dukes of Brunswick and Lüneburg, for many brave causes and movements, are not of mind or opinion to enter into such or such an action with anyone who is not in agreement with their electoral and princely graces, and thus of a unanimous faith and sacrament. Their Electoral and Princely Graces have this time given the cities' embassies, especially to those who had no knowledge of the articles of our holy faith beforehand, and therefore could not have been dispatched on this day, that they bring such articles behind them to their magistrates, and that another day is hereby appointed, namely on the Holy Three King's Day ^6. Jan. 1530^, in the near future, at Nuremberg, and thus: Which cities of the listed articles of our holy faith want to be in agreement with the Elector and Princes with God's help and insist that the same send their authorized messages to their Electoral and Princely Grace. Grace. They are to prepare their embassies for Nuremberg on the appointed day and have them announced by their authorized envoys; then they are to be summoned to Nuremberg by the person sent to the Imperial Majesty or otherwise. Majesty, or otherwise to mitigate or reject Her Imperial Majesty's ungracious refusal. Majesty's ungracious leave and mind, to consult with each other, and to decide as much as possible, as should now be done here. But which cities are not inclined to confess the indicated articles of our holy faith with the prince and princes announced beforehand and to persevere in doing so by means of divine help, do not need to be sent to Nuremberg on the appointed day. And so some of the cities would come to their electoral and princely grace. Grace. If, therefore, some of the cities should not send to Nuremberg on the appointed day to their electoral and princely graces, their electoral and princely graces would still want to meet with the Counts and Counts of Nuremberg. and others, confess and adhere to the many articles of our holy faith with their Electoral and Princely Grace at the same time. They confess and keep them at the same time, in accordance with the gracious will of God through their Electoral and Princely Grace. Grace. They will compare and decide with each other. Actum at Schmalkalden, Saturday after Andreä Dec. 4, Anno Domini 1529.

1. Document No. 874.

878 Chursachen's and the Margrave of Brandenburg's answer, which they have given to the cities of Strasbourg and Ulm.

In Müller l. c. S. 333.

The answer of the Elector of Saxony and the skill of Margrave Jürgen of Brandenburg to the skill of the cities of Strasbourg and Ulm, which they gave at the next Schwqbachian farewell in Schmalkalden.

His Electorate. His Electoral Grace knows to remember, in which way at the discretion of His Elector. Gn. His Elector's Grace and brother-in-law, Landgrave Philippsen of Hesse, have acted with you, as the authorities who were near Speier on behalf of their lords, in addition to the envoys of the city of Nuremberg, for the sake of a Christian understanding, and that there, on some of the articles in question, a farewell and a day for further action and discussion were made to Rodach. Although it is also true that the same articles, so his churfürstl. and Margrave Juergen's councilors next to Schwabach have not been thought of so far or in such a way: You know, however, as those with whom the action was taken at Speier, that nevertheless all kinds of doubts arose on account of the discord, whether one was otherwise unanimous in many important articles concerning our holy Christian faith; and that also an opinion was brought into a list, as to how especially at Strasbourg, on account of the sacrament, the body and blood of Christ were preached and proclaimed, from which it would perhaps be possible to hear, as if there were no troublesome discord in this. For this reason, the matter has been directed, and it has been considered good, that the scholars should come together for friendly discussion and dialogue, in the confidence that such articles would then, with the help of the Almighty, be led to a good settlement and unity, which one can comfortably expect in this matter, and especially the Elector of Saxony. And where, according to the will of the Almighty, the same discord would have sufficed for Christian settlement and unanimity in such a way and completely, that with a happy and good conscience, and without violation of the same, as begun at Speier and further acted at Rodach in indicated hopeful confidence, such understanding could finally have been established and executed with each other: you, the skilled ones, shall doubtlessly

2. "hopeful" put by us instead of: "polite". Compare No. 883, § 1 > towards the end.

[576]{.underline} Section 2: Conventions at Torgau 2c. No. 878 ff. W. xvi, 694-69". 577

that the Elector of Saxony, and undoubtedly his Electorate, is entitled to the same. Gn. and brother, Margrave Jörgen, to their special will; their electoral and princely graces should not have been in short supply. They should not have been lacking in their part, besides their electoral and princely graces. Gn. and brother-in-law, the Landgrave of Hesse, to finally carry out the more touched understanding. However, after the Elector of Saxony together with H. F. Gn. Oheims, des Markgrafen, Geschickten, have heard from your presentation that the articles, which were handed over at Schwabach, were considered by your lords to be disputatious and extensive, and therefore, as it is understood, they have been reluctant to agree to the same and that the union should be executed thereon: so his Electoral Grace and the Margrave's Geschickten must agree. His Electors and the Margrave's deputies must also leave it at that, and put the understanding to rest, so that it is not acted against conscience. If the Elector of Saxony had also provided for this, since the Nuremberg City Council, next to his Elector's Grace, had asked for a delay in the day's proceedings, he could have done so. If the Elector of Saxony had provided that the Council of Nuremberg, next to his Electors, had asked for the postponement of the day that should have been here in Schmalkalden due to the Schwabach agreement on the 15th day of December, for the sake of this matter concerning the understanding, had written that your Lords of Strasbourg and Ulm would have had the articles reported beforehand, as if they were extensive and contentious, his Electors would have notified those of Nuremberg. His Grace had indicated to those of Nuremberg to leave them, those of Strasbourg and Ulm, as far as this matter of understanding was concerned, unattended with descriptions. And the Elector of Saxony, together with the Margrave's deputies, have heard with no small misgivings that your lords may not agree with the same articles, considering what, to speak humanly, would have been accomplished among themselves, as well as among others, for the reception of the Gospel's consolation and good: also what joy, if it should become known, the adversaries would feel at such a resulting disagreement. However, since it will not be otherwise, his Electors and the Brandenburgers will have to be punished. The Electors and the Brandenburg authorities must, on account of their lords, order the matters to the almighty God, who (although the aforementioned consolation wants to arise) is nevertheless more powerful than all adverse force. And are of the final mind and will, also want to ask and call upon the Almighty, that he may grant their electoral and princely grace in this matter. and sovereigns of this part in their Christian intention, as hitherto, graciously preserve and confirm that their electoral and princely grace, their body and property and all temporal welfare may be placed in God's will and set aside, also

The people who want to be sure of what his divine will and good pleasure is. will and good pleasure. Since their princely and royal graces may also show and prove gracious and good will to the cities of Strasbourg and Ulm, and to your persons, as their envoys, as much as may happen in conscience, their princely and royal graces will be inclined to do so.

879: List of those persons who appeared at the Nuremberg Convention.

This and the following documents up to No. 886, which belong to the history of the Nuremberg Convention, are to be found in Müller l. c. Book II, Cap. 23-26, p. 336 ff.

1. Christian Bayer, Doctor and Chancellor, on account of Elector Johannsen of Saxony, and at the same time having power from

1. Mr. Ernsten, and 2. Mr. Franciscen, Dukes of Brunswick,

3. Mr. Wolfgangen, Prince of Anhalt,

4. lord Gebharden, and 5. lord Albrechten, brothers, counts and lords > of Mansfeld.

2. Georg Vogler, chancellor; Wolf Christoph von Wissenthau, keeper at Schwabach; Christoph von Seckendorf, court marshal, because of Margrave Georgen of Brandenburg.
3. Siegmund von Boyneburg, Amtmann zu Schmalkalden, on account of Landgrave Philippsens zu Hessen.
4. Clemens Vollkamer, Christoph Koler, Jörg Höppel, the younger, because of the city of Nuremberg, as well as by force of the cities: 1. Winsheim, 2. Reutlingen, and 3. Weißenburg am Nordgau.

880 The city of Reutlingen sends a letter to the city of Nuremberg in which it declares its support for the seventeen Schwabach Articles and indicates that it cannot attend the convention in Nuremberg. January 3, 1530.

See No. 879.

To the careful, honorable and wise, mayor and council of the city of > Nuremberg, our favorable dear lords and friends.

Careful, honorable and wise, favorable dear gentlemen and friends! E. F. W. be our very willing and diligent services always before.

[578]{.underline} Cap. 12: Of the covenants of the papists. W. xvi, 696-M. 579

We have recently presented the farewell, together with several articles concerning the holy faith, at Schmalkalden, have heard all the contents, and give E. F. W. to understand in good opinion that we, by virtue of the aforementioned farewell, were willing to attend the appointed day on Trium Regum in the future: however, in the meantime, such business has occurred with us that we do not know how to deliver some message at this time for noticeable reasons. However, we want to firmly persevere and remain with the above-mentioned articles, which have been and are still being taught, preached, and defended as Christian with holy scripture by our preachers, because we are not rejected from them with holy scripture and a good conscience. Therefore, what is now being protested by the estates on account of the articles mentioned, as well as whether anything is to be done against Imperial Majesty for interrogation and dismissal. Majesty for interrogation and averting Her Majesty's disfavor. We hereby, now as then, and then as now, on our part, also consent to submit our number and fee in all ways, E. F. W., the Emperor, and the Emperor's Majesty, and ask them very diligently. requesting with all diligence that they thus faithfully pardon us for our remaining outside against Princes, Princes and other Estates, our most gracious, gracious and favorable Lords, and that whatever is acted upon and decided at such a day be sent to us at our expense 1); also that we be reimbursed for the costs of those sent to Imperial Majesty in Hispania, who have sent the same to us. Majesty, so that the excess money is drawn down, report to us, to direct us the better to know with conducive sending of our fee. We want to earn this for E.F.W. with friendly will at all times. The 3rd of Jan. Anno 1530.

Mayor and City Council of Reutlingen.

881 Letter from the city of Heilbronn to the Elector of Saxony and other princes and lords assembled at Nuremberg in matters of faith and the convened Nuremberg Convention. January 5, 1530.

See No. 879.

Most Serene, Serene, Highborn Princes and Lords, our subservient willing services, and your Electoral and Princely

1. "our costs" put by us instead of: "our first". Similarly, following "the costs" instead of: "the first". In the original probably "costen", which will be read in "first".

Graciously ready, beforehand. Most gracious and gracious lords! When our envoy from the recently held day in Schmalkalden arrived at our house, he handed over to us seventeen articles by your electoral and princely grace, concerning the Christian faith, which we read out all the contents: we respect and consider them to be Christian, which we also believe and hold. However, it is not possible for us to completely refrain from keeping the mass for the following reasons: we have a member of the German Order with us, who is a member of the Confederation and has his own priesthood; likewise, we have Barefooters as observers, with both of whom we have rights, and we have been commanded by imperial authority not to innovate against them. And since the Schmalkalden agreement states that anyone who does not wish to accept the articles mentioned above 2) should not attend the Trium Regum meeting in Nuremberg, we would have been inclined to attend such a meeting if the above-mentioned good reasons had not prevented us from doing so. We have not wished to behave in such a manner to Your Electoral and Imperial Graces in all submission, humbly requesting to have us in your gracious command; for wherever we may serve Your Electoral and Imperial Graces, we wish to be found willing at all times. Date Wednesday Vigilia Trium Regum 5 Jan Anno 1530.

Mayor and Council of the City of Heilbrunn.

882 Instruction of D. Bayer, von Sachsen, Braunschweig und Anhalt, on the Nuremberg Convention,

See No. 879.

Instruction, what should be done by us, the Elector of Saxony, and the Highborn Princes, Mr. Ernsten, Duke of Brunswick and Lüneburg, and Prince Wolfgang of Anhalt 2c. on account of the highly esteemed, our councilor and dear faithful, Christian Baier, D. and Chancellor, at Nuremberg on Trium Regum with the fates of the princes, counts and cities, who were recently at Schmalkalden and took their leave there.

First of all, our skilful man shall consult with our dear grandfather, Margrave Jürgens of Brandenburg, councillors and deputies, about the

2. "not" put by us instead of: "with", which will probably be read from "nit". The city declares its inability to implement the sixteenth Schwabach article.

580 Section 2: Conventions at Torgau 2c. No. 882. W. xvi, 698-701. 581

Opinion: we did not doubt that your master would once again be inclined to stick to the articles of faith handed over to you, and to let himself be heard of the farewell at Schmalkalden this time finally and with a friendly mind. And, if our deputy is informed of this by them, to find out further whether their lord is willing to enter into union with us; then to unite further with the same Margrave's deputies, and also to speak with the Landgrave's deputy in Hesse, and to ask them how they were dispatched by their lord to Nuremberg after the farewell at Schmalkalden, with recovery of the farewell given at Schmalkalden, which of the property, contents of the written articles, so handed over to each part: Those who agree with us and others on the aforementioned articles of our holy faith, and who wish to insist that the same send their authorized message to Nuremberg on the appointed day for our and the other princes' messages, but who are not inclined to confess the articles of our holy faith, do not need to send them to Nuremberg on the appointed day. Now, if the Landgrave's deputies were to declare that they had been prepared to unite with ours and others of the same faith and sacrament in an instruction and sending to the Emperor's Majesty, they would not need to be sent to Nuremberg on the appointed day. Majesty: then ours shall enter into a settlement and further discussion with them, and then continue to act in the same way with those of Nuremberg and other cities. If, however, it were the case that the Hessians were to hear that their lord did not want to be sent by the other cities, and had perhaps allied himself with them, if this were to be noted, from which ours would also assume that the Landgrave is not inclined to send with us and the others who agree on Christianity, then we consider it unnecessary that his love should be advised in the issuance and counseling of the instruction. If his love would not be willing to send with us and ours, then our defender shall nevertheless unite with the Brandenburg, Nuremberg, and other defences that want to come to Nuremberg. And the sum is this: whoever confesses the Articles of Faith with us, and with God's help would insist on it, the same shall be admitted to the sending, settlement of the Instruction and alliance; but if anyone to those of Strasbourg and others, who have a misunderstanding in the Sacrament, and do not unanimously believe with us, according to the Articles, that it is the Landgrave, he shall be admitted to the sending, settlement of the Instruction and alliance.

or anyone else, they are not to be admitted to the council, in which way the instruction is to be given, nor to anything else. For it is one thing to confess the error of the sacrament, and to enter into alliance and confidential understanding with them; lest we should fall into it now, which we fled before. And all this is at stake if the cities all, or in part, separate themselves from us and the others for the sake of Christianity. But if they publicly confess the articles handed over after due consideration, it remains on the course, as is further reported below. And if the princes or cities, in the event that they are in agreement with us on the matter of Christianity, should apply for alliance, ours shall inform them that, since our councilor and dear friend, Hans von Mingkwitz, had previously sent them the articles of alliance, ours would be ordered to listen to and accept their reply, concerns and report, and to carry all this to us; with the understanding that a day would be set aside for this purpose, so that a final decision could be reached, since at the present time we do not really know what their minds would have wanted to rest on. If, however, they would not appeal to ours for the sake of the alliance, ours shall make mention of it and take their minds to what they intend to do about it. And to consider this against the Brandenburgs and those of Nuremberg in general and in particular, whether they want to enter into the union in unity or in particular, they shall be accepted with moderation, as reported above.

(2) As many of the other cities' deputies as will present themselves to ours, our deputy shall indicate to them what kind of farewell was recently taken by their lords and deputies at Schmalkalden: whereupon we above-mentioned have instructed our chancellor in the above-mentioned name to give the same farewell enough; in addition, ours shall offer to speak, act and conclude about it. Those of them who will insist on the main articles of faith, as mentioned above, which were handed over to them in Schmalkalden, and who will confess them like others, may be admitted to the discussion of the Instruction and other matters. If they would also be inclined to enter into a confidential understanding and covenant, like the others, our skilful shall not refuse such, but accept them in measure, like others.

3. even if Brandenburg and those of Nuremberg, as the most distinguished, are, as touched upon above.

[582]{.underline} Cap. 12: Of the covenants of the papists. W. xvi, 701-703. 583

If the first two would be willing to enter into the covenant and union, they should be all the more willing to enter into it with the others. If, however, it were a matter that they were all inclined to come into it, and to confess the articles of faith which they have hitherto held and moved with them, it would be in the order and the way of the previous trade, ours and the others', which are of one sacrament and faith. However, if Brandenburg and Nuremberg, alone or together with the other cities, do not want to conclude the articles with us and the others, as far as the faith is concerned, they shall not compare with them, either together or in particular, the instruction or answer. If, however, Brandenburg and Nuremberg want to be in agreement with us on the grounds of faith, as we have provided for them and noted next to them, and yet do not want to enter into any further new agreement, Magdeburg or other alliance against us, then we shall nevertheless unite with them, be it Brandenburg, Nuremberg or those who alone are in agreement with us on the grounds of faith, for the sake of the Emperor's Majesty with the Instruction; this is the main article of all this consideration. We also consider it convenient and useful that a number of respectable people have been appointed to Imperial Majesty. Majesty, and that the instruction be handed over by them in Latin, French and German; and that besides this, a small report be made in which the trade is summarized; and that the sent ones, if they are ordered by the princes and cities, come again to Nuremberg. And that the transfer and exchange would be held, as in the next; and that the sent ones, according to opportunity and requirement of the trade diligence and dräulichex weighting, would arrive to the sheerest. That it would also be proposed by ours by chance, as if they were doing it for the benefit of the trade, for themselves, and that it would not be detrimental to the same: we would, besides the other princes, take the trouble to send a count or other brave people of nobility, who would be at the imperial court and with the von Nassau, to the city. We would, in addition to other princes, endeavor to use a count or other brave people of nobility, who are in special esteem at the imperial court and with Nassau, to be skilful to the imperial majesty. What the same might be useful to the cause could well be assumed. To consider that the von Nassau and Alexander sweat be answered as it is deemed useful; likewise to consider whether the complaint, protest, appeal, and what our and the other skilful people encounter in our advertising and command for this reason should be allowed to come into print, or whether it should be left up to Imperial Majesty. Majesty. Answer should be delayed.

4. However, the Instruction to the Imperial Chancellor is not binding.

Majesty should be understood, ours will learn this from what we will send him hereafter, and otherwise, according to the occasion of the whole matter, move the same beside its circumstances, and pay attention to it, so that a steady, fair and Christian lawful answer may be given, thereby Imperial Majesty's ungracious farewell may be averted. Majesty's ungracious departure may be mitigated and averted. After we have considered above that it would be good that a count or some of the nobility would be sent to Imperial Majesty. Majesty: we also consider, according to the occasion and time, that it would not be unfruitful for one of the princes to be dispatched, and that Duke Ernst of Lüneburg would be able to personally petition Imperial Majesty. Majesty personally, on prior escort and assurance.

883 The instructions for a nme legation to the emperor and his brother, King Ferdinand.

See No. 879.

1. project of the instruction, what to do at the roman imperial majesty, our most gracious lord. Majesty, our most gracious Lord, our electors, princes, counts and cities, who are named below, are to advertise and act.
2. Maj. our submissive, most subservient, dutiful and entirely willing services in all obedience, as our most gracious Lord and Emperor. Afterwards Her Imperial Majesty. Majesty this opinion in submission: When we, upon Her Imperial Majesty's Majesty's request and description at the next Imperial Diet proclaimed and held at Speier. Majesty! We appeared there in our own persons and in our embassies sent by the cities, through some of the estates, in the appearance that they had sent their Imperial Majesty a message. Majest. (about which we have repeatedly indicated excellent causes and complaints as to why this is not proper for them, and why we could not consent to it on account of our consciences and souls), to make a supposed decision and resolution, which we are urged and inevitably caused to protest against, as far as the same article is concerned, and further to appeal to their Imperial Majesty, as our unanimous representative. Majesty, as our sovereign lord and protector, about such and such highly important complaints.

584 Section 2: Conventions at -Torgau 2c. No. 883. W. xvi. 703-706. 585

We have therefore, after the end of the above-mentioned Imperial Diet, decided to appeal to Her Imperial Majesty, the Holy Roman Emperor, and to a future common, free Christian council, to which the action of such matters, concerning the faith, belongs. Majesty, 1) to disobedience, or not to be interpreted as if we did not want to agree with the one that other estates were obliged to conclude at the reportedly held Imperial Diet for the sake of faith, without special and important causes; when it was decided beforehand and afterwards that we would not be able to register anything with Her Imperial Majesty with uncertain representation. Majesty; in all humble good opinion and to show our obedience to Her Imperial Majesty. Majesty, as our united lord and ordinary authority, and that we need no other means or ways to remove the apportioned burdens than the natural and described rights, and that we seek our comfort, protection and protection, according to God the Lord, from their Imperial Majesty. Majesty. (how just) and to seek a Christian concilium in an orderly manner, our message to Her Imperial Majesty in Hispania. Majesty in Hispania, and to petition Her Majesty there on our behalf; which, however, Her Imperial Majesty at Genoa in Italy has done. Majesty met at Genoa in Italy. And although Her Imperial Majesty Majesty. the same has graciously heard our envoys of their request and of the order received from us, with necessary information of all occasions of the next Diet of Speier, and why it would not have been proper nor due to us, the protesting and appealing estates, without injury to our souls, salvation and conscience, also without the highest burden on our country and people, to so grant the above-mentioned leave, touching the first article, touching the faith: that we have committed ourselves against Her Imperial Majesty to the highest and most absolute authority. Majesty in the highest and most submissive manner, in the hope that such a submissive action, which is also quite necessary for us, will be granted to us by Her Imperial Majesty, as our Lordship. Majesty, as our most gracious Lord and Emperor, would give us a gracious answer and decision.

2 Recently, however, our envoys, when they returned from Italy from their Imperial Majesty, sent us a message. Majesty back to us and home. They reported that they had received an ungracious and quite unforeseeable farewell from us, and that they had been sent back to us.

1. Added by us.

them as from Her Imperial Majesty. Majest. The following is one of the concluding contents: that Her Imperial Majesty, the Holy Roman Emperor, has been reminded of this Speier farewell before our envoys arrive at Her Majesty. Majesty, having been reminded of this Speier farewell before our envoys arrive at Her Majesty's, and on account of several other indicated causes, has asked, requested and requested that, in accordance with Her Majesty's serious order previously issued to the estates of the empire, we should once again earnestly command that we consent to the farewell and resolution passed at Speier and comply with it in all respects. 2c.

3. But when our envoys, after receiving the farewells and answers notified to them, 2) lodged our appeal there against the decision made by the Estates at Speier, their Imperial Majesties were informed of our decision. Majest. Secretaries, Magister Alexander Schweiß, in the place of Her Majesty, as they had been ordered to do in their dispatch from us, they would, before and before our appeal to Her Imperial Majesty, have been submitted to Her Majesty. Majesty according to necessity, they would have been taken by her Majesty's order to the inn at Plac. They were also seriously enjoined that in case of loss of life and property they were not to leave the inn, not to write behind them, nor to send some servants of theirs, all until further notice to their Imperial Majesty. Majesty. Majesty's decision. All of which we have heard with no small complaint and great horror, and would not have been able to provide ourselves with it before in this great brave deal, concerning conscience and God's word. For Her Imperial Majesty Majesty, our most gracious Lord, knows from imperial virtue and understanding how easy it is to judge and accept who would not want to have his mind made up if in such important matters, not concerning temporal goods, honor or welfare, but concerning consciences and the eternal salvation and harm of souls, he should find himself so over-hasty that his right and proper superiority (for which we recognize Her Imperial Majesty), to which the consciences and the Word of God are concerned, should not be able to give a ruling. Majesty), to which one has had the most submissive recourse by means and ways, which in much lesser and unimportant temporal matters admit all rights as a natural inevitable protection and shield, without doubt, and, as we note, by only the other part's too much, also unsuccessful submission, outside of proper legal cognition, to such mandates, of which Her Imperial Majesty's Majesty has the right to demand. Majesty. Answer 3) and the issued constriction of our envoys, and the same shall be moved by the unfavorable parties.
4. Document No. 846.
5. Document No. 846.

586 Cap. 12. of the covenants of the papists. W. xvi. voe-ws. 587

further be so interpreted and formed in the people, as without doubt did not remain: Because the entanglement of our embassies became known in the Empire of the German Nation a little sooner than the same came to us again, as if it had been carried out of our command to Her Imperial Majesty. Majesty that we did not have the right nor the right, but were to blame, that our embassy carried the message of our, as Imperial Majesty, subordinate chieftains. Majesty's subjects, princes and cities, and not acted for themselves, of the natural and all peoples' rights, liberties and securities, on account of His Imperial Majesty. Majesty; in consideration of the fact that our skilful appellants, who have intervened at Speier after the leave has been granted, for the sake of the abatement of the imperial rights described above, are entitled to the same. Rights, interponed, for Her Imperial Majesty. Majesty. Person, as our Lord and Protector, by us and by our order to her Majesty's Secretaries on the same arduous parting alone and insinuated.

4. for this reason, out of our special high confidence in Your Imperial Majesty, we have no other choice than to accept them after a gracious hearing. Majesty, we have no other choice than that they should be accepted after a gracious interrogation of their necessary commanded action, and that they should be dispatched again with mercy; since this is what natural equity, reason and all respectability require, and so far it has been held everywhere against the infidels' and public enemies' embassy and legation.

5 However, we bear witness to Her Imperial Majesty's Majesty. We are, however, much more sorry for her Imperial Majesty than we are aware of the many important and excellent affairs with which she is overburdened, and that she may not have been reminded of all the opportunities that would have been due to her. For we have no doubt that at the time our embassy was with Her Imperial Majesty, things were in a state of flux. Majesty, the matters were discussed in the presence of impartial German counselors, as the same had informed Her Imperial Majesty of this in Her Majesty's presence. Majesty's royal election of a future Roman Emperor at Frankfurt for the honor and welfare of the German nation. Majesty would also be bound by the gracious obligation imposed by Her Imperial Majesty there at Frankfurt. Majesty there at Frankfort to the members of the Empire by grace and kindness, and without the requirement of equity, that Her Imperial Majesty should not allow any of the members of the Empire to be removed. Majesty not to rape any of the "imperial estates" for themselves, nor to permit others to do so, but to graciously allow each estate, where it might suffer proper justice, to remain in the same and otherwise due interrogation and equity; and, besides this, also to allow all of the

circumstances and occasion of the cause of our rightful protest and appeal, to His Majesty's Secretariat. Secretariats, also what is necessary to move these important matters everywhere: His Imperial Majesty would undoubtedly show a more gracious response against us. His Imperial Majesty would undoubtedly show himself with a more gracious response against us, and would not have been able to order such a mandate against us in any way before now.

(6) Although we stand in hopeful and quite undoubted confidence, since the same mandates have been with us until the time of the dispatch of these embassies and have not yet come to us, that His Imperial Majesty will now have received such opportunity and circumstances without such report that she will graciously abolish the same mandates in the pending appeal. Majesty will have received such an opportunity and circumstances of the matters without such a report now, that she will graciously abolish the same mandates in the pending appeal and let them be drawn again.

7 And after Her Imperial Majesty has indicated in her reply that Majesty indicates in her answer, as if the departure had been made solely to prevent, from that time on, further all kinds of frightening innovations, doctrines and sects, for which reason we should not have sought a refusal 2c.

(8) Thereupon, our skilful ones shall inform and report to their Imperial Majesty. Especially so that our submissive and obedient will may be noted all the more, and our protestation and appeal may be made not out of any premeditation, but out of compelling necessity, for the sake of our souls' salvation.

(9) If the ambiguous article of the next Speier Farewell were to be upheld as presented to Her Imperial Majesty, we could also show ourselves by the grace of the Almighty that we are being unreasonably refused help in considering and closing ways that would be harmful. If, for the sake of the next article of the Speier Farewell, the situation were to be as presented to Her Imperial Majesty, then we could also be guided by the graces of the Almighty Himself in that we would unreasonably refuse to consider and close the ways that would prevent harmful and frightening innovations, doctrines and sects, and especially from now on.

(10) Thus, we have the honor to say that before the time of the next Speierian farewell and until then, the bravest refutations of all such frightening innovations and doctrines have been made and put forward from our princedoms, lands, territories, and by our own, that we invoked the entire empire's testimony.

(11) And with the help of the Almighty we are determined to avoid these and similar doctrines, of which there is a considerable difference, even though they arose before the time, concerning the reincarnation and what is known to the reverend Sacramental.

588 Section 2: Conventions at Torgau 2c. Nü. 883. w. xvi. 708-710. 589

We are not allowed to proclaim, break in or allow the true Corpus Christi and blood of our Lord Jesus Christ in our principalities, lands and territories, neither publicly nor secretly. Some of our friends, and others from the aforementioned greater part of the princes, princes and estates of the empire, know about this and have been appointed to the great committee at the next imperial diet, in addition to one or two of us, which we have let ourselves be heard about more than once and on account of such troublesome innovations and doctrines, no less than they, in a Christian and unprovable manner.

12. also refer us to the writ which we sent to them next at Speier, with notice of our complaints, to be read and moved, and which we again denied in our appeal: that our protestation and appeal on our part should and would remain and have been put to rest, where it thereby (as to prevent the reported and now henceforth such harmful and frightening innovations and doctrines, as her Imperial Majesty has requested to the other estates with almost too little report and to our displeasure) remained. Majesty's Majesty for the benefit of the other estates, with almost too little report and to our displeasure), and not also to have proceeded further to some abuses fallen with us by means of public divine writing before this time, to re-establish them and to impose them (as one then subjected oneself to this by a biased Mehrer, unheard and unconsidered of all instructions given). And after the Imperial Majesty Among the most important reasons why we of the imperial estates should accept the resolution and agreement made at Speier, the Imperial Majesty has set this motion: what is to be decided with the majority in the common imperial assembly, that the lesser part should not resist it, but live obediently; then our envoys shall submit the following report to their Imperial Majesty. Our envoys shall humbly report our report to their Imperial Majesty:
13. Your Majesty, as an emperor of great understanding, knows how to graciously guide himself, not only from reason and all uniformly just and divine orders, but also from the past histories of practiced imperial actions and acts, so that it will not be found at all that the common imperial assembly has ever subjected itself, or that it has considered it divine, just and just, in the confusions and divisions of our faith, the salvation of souls, and whatever may depend on it, to some action or order,

However small they may be, but the same things have from the time of the early church to this time always been discussed and acted upon in the common Christian and ordinary councils, to which not only the Holy Roman Empire, but all the common Christian classes, and especially those who are learned and understand the Holy Scriptures, are to be called and allowed, Those who have been taught and understand the Holy Scriptures should be called and discussed, and it should be done properly by divine right, by means of divine word and Holy Scripture, so that not the greater, but the more divine and true, should be decided and accepted there.

(14) For what Christian reasonable action could that be, if in a matter by someone, without prior necessary interrogation and diligent investigation of the root, from which the main action and error has its origin, what finally it should be recognized and carried out, when the imperial and other described rights do not allow such in temporal, civil matters by any means. But it is much more appropriate to act in matters of faith with the utmost diligence, seriousness and bravery, so that this can be justified before God, as a mighty Lord of heaven and earth (whose cause it is without means), with an undaunted conscience.

(15) How would we and other Christian people always be satisfied in our consciences if we were to place the foundation of our consciences and salvation on men, or on the decision of a superior made by men, and were to live by this decision, regardless of whether it is in accordance with divine truth or contrary to it? Because the holy word of God, as the foundation of our faith, is more worthy and more powerful than that it should take clarity from men, as it is said, through a superior, and God the Almighty bequeaths supremely and curses all men who place their trust, that is, their blessedness, in men.

(16) Moreover, all natural, reasonable equality and equity, which concerns many people in common, requires that this should not be done by some alone, but in the presence and with the knowledge of all those who are related to the matter and have an interest. Because this article of the agreement, in which the estates of the empire agree, and which 1) all Christians in general confess, states: what is repugnant to order?

1. In the old edition: "therein the imperial estates, but insgemein" 2c.

590 Cap. 12: On the alliances of the papists. W. xvi, 710-712. 591

nce again, it would be a discrepancy and inequality if, in the absence and ignorance of the others, the Christian estates, the lesser part, were to determine what is divine and Christian, and to decide in such a way, as if the others all had to be committed to it? Who could not assume from this a public division and separation of our Christianity, and therefore 1) conclude unquestionably that one error would cause the others and bring them along with it?

(17) However suspicious it would be considered by all reasonable people, their Imperial Majesty, out of high understanding, graciously considered that our opponents, who are opposed to the righteous, truthful teaching of the holy gospel, should teach, preach and write against it to the utmost, not with little persecution, and should be judges in this dichotomy: if they were not allowed to judge in their own matters for the sake of a temporal, according to all divine and human rights. And what irretrievable burden and disadvantage our consciences and those of our descendants would suffer from this, and what should be considered right and just, is easy to assume. Therefore, it is our hope that it would be acceptable to Her Imperial Majesty. Majesty. would not consider it fair that in matters of the divine word a majority should take place, and that the counterpart should proceed as a party and judge against us, and that we should be bound to do with it against our conscience; There is no doubt that if we outnumbered them and outnumbered the other estates, they would suffer considerable hardship in return, since we wanted to advance with such a majority in these matters, and would not refrain from protecting and preserving themselves by legal means, as has now been done by us to our great need. In addition, as Her Imperial Majesty, the Majesty, as the fountain of all rights, know that cases may nevertheless occur in which the greater part is not to be concluded against the lesser part; as we are then before Her Imperial Majesty and the common Christian law. Majesty and the common Christian Council, in accordance with the form and occasion of this transaction.

18 From all of which Her Imperial Majesty, our most humble hope, has graciously and clearly noted. Majesty, at our most humbly request, graciously and clearly note the highly important, excellent and significant grievances, which do not concern temporal benefit or welfare, but rather the salvation and eternal harm of souls, against which we are in violation.

1. "accordingly" put by us instead of: "nevertheless".

We are of the opinion that the other estates need a parting and more of the means, rightly admitted as a natural and cheap protection, for our highest and unavoidable need, and, as it happens, have to protest, also further appeal to their Imperial Majesty and a common and free Christian council; and that in truth, as their Imperial Majesty may certainly believe us, there is no disobedience nor disobedience of any kind. Majesty and a common, free, Christian council; and that it is in right truth, as Her Imperial Majesty may surely believe us to be, of no disobedience, nor any other such concern, lust, outrage or malice.

19 For Her Imperial Majesty, even male. 19. For their Imperial Majesty, even male, can easily judge for themselves how we and some of our forefathers want to be willingly felt by their Imperial Majesty in all ways of honor, welfare, and all the best, and also in all things due and possible to our end; therefore, besides the fact that their Imperial Majesty is our rightful authority from God, we would much rather expect mercy from their Imperial Majesty and want to know and have a most gracious Emperor and Lord at his Imperial Majesty's side than to expect and have a most gracious Emperor and Lord at his Imperial Majesty's side for things unnatural. Majesty, and to know and have a most gracious Emperor and Lord at His Imperial Majesty's side, than that we want to burden Her Imperial Majesty upon us with matters that are unnecessary and move Her Imperial Majesty to displeasure alone, and would rather feel or be aware of the same displeasure besides our own unrest, as Her Imperial Majesty graciously indicates in the decision of her answer.

20 Moreover, that the Holy Scripture admonishes us to obey God in matters concerning His truth more than men. For whether we obey their Imperial Maj. Maj. and the Holy Roman Empire, as obedient members of the same, entangled with duties without means, and therefore guilty, indeed quite inclined and willing, to obey their Imperial Maj. Maj. as our rightful lord, with our persons, lands, people and property: yet our souls and consciences, like those of Her Imperial Majesty, are unconcealed. Maj. himself, are taken out of the hands of all men and placed under the rule and authority of the commandment alone, who bought and freed them with his blood, and to whose obedience, command and government we confessed and committed ourselves in baptism.

21 Although we also note from the much-reported reply of Her Imperial Majesty that the matter has been referred to Her Imperial Majesty. Maj.'s reply that the matter has reached Her Imperial Majesty with this palliation of the other states. Maj. that perhaps the Turks would by no means be resisted by such an equal understanding as the treaty allows: we nevertheless know of our special glory, and hope, especially we, those princes, princes and cities, that we will nevertheless be able, in the next Turkish emergency, to rely on the Turkish troops.

592 Section 2: Conventions at Torgau 2c. No. 883. W. xvi, 712-714. 593

Her Imperial Majesty's Maj.'s gracious written request, and to the Royal Dignity of Hungary and Bohemia, Her Imperial Maj. Maj. brother, kindly and graciously requesting to praise God Almighty, to be kind to Her Imperial Maj. Maj. for subservience, Royal W. for kindly experience, and also for the benefit of Christendom and the Empire of the German Nation, both with the resistance of the Turk, which has been held at several imperial diets, at the request of Her Imperial Maj. Maj.'s request, and also what has been decided about it in the aforementioned emergency by Her Imperial Majesty and the Holy Roman Emperor. Maj. and K.W. and K.W., and, notwithstanding the much-touched discord, let it be heard that in the same, besides the fact that I, Duke Johann, Elector of Saxony, have not been the last to take the days set aside for the Turks, nor have I been otherwise lacking, we have not been the last to take the days set aside for the Turks; that therefore Her Imperial Maj. Majesty is graciously obliged to accept, with what justification such a thing may be brought to the attention of Her Imperial Majesty. Majesty to a cause to make Her Imperial Majesty all the more against us. Maj. to disgrace us all the more by this.

22 Since the Christian and imperial heart of Her Imperial Majesty is now once again set on this. Her Imperial Majesty's Christian and imperial heart is once again directed to this end, as Her Imperial Majesty has done several times before. Maj. has on several occasions graciously and Christianly put off a common concilii, and the answer given to Her Imperial Maj. Maj.'s answer that Her Majesty, in addition to the present complaint against the Turks, wishes to consult and help to resolve that peace, tranquillity and prosperity of all the estates of the Empire and of the whole of Christendom may come about for the promotion, increase and permanence of the honor and service of our Lord God Almighty, of our Christian religion and faith, and that all such things may be directed and brought to a divine and praiseworthy Christian being; to which end Her Imperial Maj. Maj. the eternal and almighty, merciful God, through Christ His Son, our Beatificator, is pleased to grant grace, happiness and prosperity.

23 And a common, free, Christian concilium is always considered the most useful and convenient way for a Christian settlement and reformation of the pending abuses and disputes, as therefore the other estates, with the content of their Imperial Majesty's next answer, have again requested. Maj.'s reply, once again ask for it, and no other means may be found. And where there is still a Christian, free Concilium

and it remains in the meantime with the parting in the 26th year, then her imperial majesty will also all Churfürsten and Stände of the empire. Majesty, as well as all Princes, Princes and Estates of the Empire, will be relieved of all the unrest that would otherwise have occurred at every Imperial Diet held up to now, due to such partings, as should now be held at the Concilii, and the disputation that would have occurred as a result will finally be shortened.

24. and we then also, without that by prevention, from that time on, to which this decree shall be primarily meant, to prevent all harmful and burdensome innovations, in accordance with the same decree, as we then also agreed before in none, and furthermore in everything else, as we trust the same against God and her imperial Majesty in a future Christian concilio. In addition, in case of necessity, since we do not want to be left of it, we are obliged to justify and justify our necessary appeal, as is due to us by law and equity.

25 And let our envoys most humbly request and entreat Imperial Majesty. Maj. most humbly request and entreat that Her Imperial Majesty may grant this request. Maj. and what has happened in all places up to now, especially the instruction and appeal handed over to our previous envoy, or the reasons and causes contained therein, will graciously take note of it, and move it, where in the matter in question, outside the ordinary determination of a common Christian council of all Christian states, even without prior necessary interrogation, thorough truthful inquiry as to how to act in such a brave important matter, what should be undertaken, acted upon and subjected to force, what great repugnance, unrest, division and sedition such should presumably arouse everywhere, and that which Her Imperial Majesty would like to see prevented. Maj. would like to see prevented; and that, after all this, Her Imperial Majesty would not be able to prevent it. Maj. graciously amend and rescind her given decree and the order therein, and as a Christian Emperor, who is commanded by God to administer and rule over the Holy Empire, as well as to handle the Christian name above others, graciously promote that in this article, concerning our holy faith, a man may, as is just, remain free and uninvolved in his conscience; and that, with the next, an entirely free, Christian, orderly council be held in a convenient location of the German nation for the most beneficial purpose, and that, in the same, of these matters, orderly and Christian, the basis be established.

594 Cap. 12: On the alliances of the papists. W. xvi, 714-717. 595

and from the root of this ambiguous and important matter, by means that are proper in the sight of God, and thus by such an orderly way be brought to Christian peace and unity, and not to act by force and deed against those who would like to be Christians, seek the truth and do right: We also oppose this, and before our lawful appeal, which we are obligated to follow and prosecute legally in case of necessity, namely, since we, due to the above-mentioned causes that affect our souls' salvation and consciences, in addition to our petition concerning the burdensome innovations, at the parting of the previous Speierian Imperial Diet, when we quite humbly pledged ourselves to your Imperial Majesty, we were outside the framework of the Constitution of the Holy Roman Catholic Church. We were not to be allowed, outside the legal execution of our appeal, to be ungraciously or in any other way inconvenienced by the gracious undertaking given at Frankfurt by Her Imperial Majesty, the Estates of the Holy Roman Empire. Maj. to let the estates of the empire remain under ordinary law, against us, as their Imperial Maj. Maj. in all possible matters, nor to allow others to attest against us, and in particular to attest against our made and pending appeal, nor to act in any other way, but to issue once again a gracious order, as we have submissively requested from Her Imperial Majesty by our embassy. Maj. by our embassy. This will undoubtedly be a pleasing and orderly act to God Almighty, highly conducive to the right harmony and Christian reformation of all estates and the whole of Christendom, and also the only way to eradicate all confusion, abuses and unbelief, to plant Christian peace, and to have a rightly heartily unanimous being among the Christians, and before that in the German land.

26 For to what extent the proliferation, discord, and ineptitude of hard-headedness, so far outside of Christian negotiations, have preserved the pending abuses with tremendous acts of unheard-of things, and the people want to urge such public abuses by deed: that same action has been sufficiently indicated by past history. Therefore, we humbly request that Her Imperial Majesty will intervene in this matter as a matter of urgency. Maj. will, as a Christian head, evenly and graciously investigate the truth in this matter, and will graciously dispense with what is so abusive, and will be our most gracious Lord and Emperor. This undoubtedly honors God Almighty, and will please Her Imperial Majesty with all due respect. Maj. with all

The more they do, the more they communicate victory and salvation to their leaders, and the more they serve the Reich and the German nation for peace and harmony.

Moreover, it is quite frightening to hear among Christians that they should persecute one another for the sake of their faith in such a way and to the point of blood, and that they should do this against their members, brothers and relatives, that the unbelieving pagan superiors have used against the Christian community and the holy martyrs, for the purpose of exaltation of the divine name and its salvific, immortal word. And that Her Imperial Maj. Maj. will graciously take note of this highly caused, necessary notice from us, as Christian estates, who desire nothing but the truth and whatever may be conducive to the highest harmony of common Christianity. Maj. should certainly not have anything other than all obedient servitude and subservience with us, with all our property; we also wanted such, as obedient members of Her Imperial Majesty and of the Holy Roman Empire. Maj. and of the Holy Roman Empire, in order to make Her Imperial Majesty the most submissive. Maj. to the most subservient.

What the skilful are to advertise orally before Imperial Maj. Maj. the skilled are to advertise orally.

1st Most Sublime, Great Emperor, Most Gracious Lord! The most illustrious, noble, highborn princes and lords, lords N. N. and the wellborn counts N. N., together with the honorable and wise cities N. N., have sent us to E. kaiserl. Maj., their and our most gracious lord, with credence and command to present their great need, with humble request that Your Imperial Maj. Maj. to graciously hear our plea, which we hereby submit to Your Imperial Majesty.

2 Firstly, Your Imperial Grace and the others offer their submissive services to Your Imperial Majesty. Maj. their submissive and obedient services, and where E. kais. Maj. would be well and truly pleased to hear about blessed government, victory over her enemies, and the health of her body.

(3) Secondly, Your Imperial Majesty graciously bears knowledge of the permanent Christian causes of her chur- and F. Grace. Maj. graciously know, for what constant Christian causes your chur- and F. Grace, as well as others of your kinsmen, may not in good conscience have accepted before God the performed farewell of the next Imperial Diet, as far as it concerns faith; and especially from the fact that the same farewell is quite contrary to the previous one, unanimously erected and granted in the 26th year at Speier.

596 Section 2: Conventions at Torgau 2c. No. 883. W. xvi, 717-719. 597

rvärtig and entgegen, dass auch ein Mehrers in den Dingen, das Wort Gott und unser Gewissen betreffend, nicht statthatten darf, viel wenig ein Part gegen den anderen, der nicht zugleich in die Handlung bewilligt, fortrücken darf.

(4) For this reason, also their Supreme and Federal Graces, and others, protested against it; and when, after manifold Christian exhortations, entreaties and requests, they did not want to yield from their authority, they appealed to Your Imperial Majesty as their supreme protection and umbrella, and to a free Christian council or national assembly. Maj. as their supreme protection and umbrella, and to a free Christian concilium or national assembly, and thereupon immediately dispatched their embassies with it, which Your Imperial Majesty has requested in Jtalia. Maj. have met in Jtalia, and there have reported in writing and orally on their masters' orders, according to their instructions.

(5) And although their Lord and F. Grace, and the others, would have provided, according to the occasion, and since nothing else was sought, but what is just and right, Your Imperial Majesty would have given them a gracious answer. Maj. would have given them a gracious answer, yet, in view of their previous causes and instructions, an ungracious answer has been given, and in such a way that they should once again grant and accept the same leave.

6 And when the deputies heard the same through Your Imperial Majesty's Secretary Sweat. Maj. Secretari Sweat, by their order, they have lodged the appeal, which was interposed at Speier after the parting made, before Your Imperial Maj. Maj. in the opinion that their Electoral and Imperial Grace, and others, would justify it in due time.

But before the same appeal was heard and read by Your Imperial Majesty. Maj., the said sweat has taken the embassies into custody in such a way that they should not leave the inn at Placenz, nor write anything to their masters about it, until further order of Your Imperial Maj. Maj. command.

(8) Although the embassies, according to natural and all peoples' and Your Imperial Majesty's written laws, should be free, and the infidels should not do anything unruly against such persons, and they should be allowed to enjoy their freedom and goodwill. Maj. written laws, and the infidels should not do anything untoward against such persons, and they should have enjoyed their good conduct and good deed of rights; moreover, that they neither spoke nor advertised anything else than what they were ordered to do, and their Electoral and Imperial Grace, and others, did not provide for this: nevertheless, they could have excused Your Imperial Majesty in this respect, because of the many transactions, and believe that where the same is rightly reported, they should not have done so. Maj. in this respect, on account of the many affairs, and believe that if the same had been rightly reported and, as is proper, remembered and acted in the presence of German, impartial advisors, they would have obtained a better decision.

(9) And are their churlish and princely graces, also the aforementioned cities, caused to us by the unpredictable answer. Grace, also the aforementioned cities, on account of the unforeseen answer, have caused us to be delivered to Your Imperial Majesty. Maj. with the order to inform Your Imperial Maj. Maj. humbly:

10 If it had this opinion, as it has reached Imperial Maj. Maj. with an unequal report, that the departure would be made in such a way, as it is touched upon in their answer, as if it were to be placed solely for the prevention, from that time on, of further all kinds of frightful innovations, doctrines and sects, then their churlish and princely grace and others would recognize themselves that they had sought unreasonable refusal. If, however, in her grace and in other lands and regions, the sects and doctrines of the Anabaptists and those who do not believe that the true body and blood of Christ are in the sacrament of the altar, which is expressly reported in the farewell, are preached, written, and taught fiercely and more than in other places, and her churlish and princely grace and others will continue to support them. Their electoral and princely grace, and others of their kinsmen, are again opposed to the same sects and erroneous doctrines, and want to remain so by means of divine help.

(11) What they have been asked to do in the Grand Committee and otherwise publicly before all the Estates of the Realm, they refer to their list, which they have handed over, and the counterpart's own statement.

(12) And that Your Imperial Majesty has suggested that a concilii might not be necessary. Maj. argued that perhaps a concilii should not be necessary, since this had once been decided by all the estates: on this we have orders to inform Your Imperial Majesty that if one speaks and acts only about matters that concern God's word and conscience, then it is impossible to come to a concilii. Maj. that if one speaks and acts solely on matters concerning God's word and conscience, it is impossible to come to a decision, since it is still not clear from the root, from which the division stems, how duly and properly God's word has been acted upon.

13 So may their chur- and princely grace, and the others, indicate at the appropriate time that this may not happen. The others may indicate at the appropriate time that the majority may not conclude, and first of all because the matter concerns the consciences, and as far as many are concerned, the will and consent must also be required, as the rights state. And if those who are on their side, and against one and the other's part, wanted to conclude as a majority 1) against the others, they would also consider it unequal, as reason dictates.

1. This sentence is completely out of order in the old edition. We have corrected it according to s 17 of the previous written instruction.

598 Cap. 12: On the alliances of the papists. W. xvi, 719-721. 599

14 To what disruption of the common peace in the German nation this would lead, where it should be considered that the opposing party wanted to advance with its majority, and that this was considered a decided matter, then one misfortune would increase the other.

15 For this reason, it is considered useful by all estates, and also by Your Imperial Majesty. Majesty, that a free Christian concilium be announced in these matters, so that all those who are interested and consider themselves Christians may also be heard.

16 And no more useful way and means may be devised, and that in the meantime it would be held, as any authority "hoped to answer to God and Your Imperial Majesty". Maj. which is punishment enough if they expect the same.

17 And when ultimately in Ew. kais. Majesty. Majesty's reply, as if by living up to the parting, the Turks should be resisted all the more, we have again been ordered to send this report to Your Imperial Majesty. Majesty this report, that Her Royal and Princely Grace, at Your Imperial Majesty's request, is to be informed. Grace, on Your Imperial Majesty and his brother, King. Majesty and his brother, King Ferdinand, have shown themselves to be in such a position that they cannot be accused of any shortage and that they were the last in need. For this reason, their electoral and princely graces, and those of the others, have been granted. Graces, and the other, submissive request, Your Imperial Majesty would like to have this important matter dealt with. Majesty would graciously consider this important matter, even in honor of the Word of God, and rescind the mandates and orders, if they have not already been revoked otherwise, and most conducively call for a free Christian concilium in a convenient place, so that the cause of the discord may be properly traced and acted upon, and decree that, therefore, their message to Your Imperial Majesty in Italy, according to the content, be sent to your Majesty. Majesty in Italy, according to the content of their instruction and oral request, and consider that Their Electoral and Princely Graces, and others, are in the best interests of the Church. and others should be more obedient to him than to men in matters concerning God's honor. Otherwise, those who have been sent to us will recognize your Imperial Majesty as their rightful lord and master in all matters owed to us. Majesty for their rightful lord and emperor, and also want to show themselves to Your Imperial Majesty with all that is in their possession, as their forefathers and ancestors faithfully did. Majesty so that the latter shall have a good pleasure in it; as they have been diligent in all matters up to now, and have obediently pursued and paid everything that they were ordered to give against the Turk, for the maintenance of the chamber court, regiment, and otherwise.

18. and hand over to Your Imperial Majesty our Instruction. Majesty our Instruction, in which their Electoral and Princely Graces, and the other needs, are further set forth. and the others' needs, and ask, as stipulated therein, for Your Imperial Majesty's most gracious answer. Majesty's most gracious reply.

Salvo jure addendi.

2. draft of the instruction, what the strict N. and N. at the most illustrious 2c. Ferdinand, King of Hungary and Bohemia, Imperial Majesty in the Holy Empire. Majesty, Governor of the Holy Empire, on our behalf.
3. beginning of their royal dignity to say our 2c. Service 2c. And then to indicate the following opinion: Their royal dignity would not know what happened at the recently held Imperial Diet at Speier concerning the parting there, in the article concerning faith, between the other imperial estates, us and our adherents and co-relatives, and that we, out of the distressed need of our consciences, also other brave, important causes, which we have reported to their royal dignity and to the imperial estates in writings, but before that, because they had protested against our amicable warnings, exhortations, entreaties and requests, in committee and otherwise, they had continued with such their resolution and farewell, had protested against it, and had also appealed against it in writings, as is proper to do; not of the opinion to cause some burdensome segregation or division among the imperial estates (for that should, if God wills, be far from us), but only to keep our consciences, as is fair, free and uncaptured, also to protect our faithful sovereigns and subjects from unequal complaints of their consciences and souls, and besides from revolts, disobedience, and an irretrievable apostasy, as every faithful authority is bound to do out of the duty of its commanded office of its property.

2 When we decided to send an embassy to the Roman Imperial Majesty, our most gracious Lord. Majesty, our most gracious Lord, as to whether Her Imperial Majesty would receive our protest and appeal to Her Imperial Majesty. Majesty that we may, for the sake of our protest and appeal to Her Imperial Majesty, take another form. Majesty in a different form than we had intended for the action we had taken, and that we had been disparaged without cause; as we reported before and after with faith that we had very hardly been carried to Her Imperial Majesty. Majesty: nevertheless, in honor of Her Imperial Majesty, we would have been carried away. Majesty's honor, out of a

600 Section 2: Conventions at Torgau 2c. No. 883. W. xvi, 721-723. 601

but submissive and inclined will, and so that Her Imperial Majesty may have a clear and thorough report on us. Majesty may have a clear, thorough report of our dispositions, which also moved us to such a course of action and non-approval, to Her Imperial Majesty. Majesty our embassies and envoys to Hispania, which Her Majesty also encountered in Italy, and to give Her Imperial Majesty a clear and thorough report. Majesty. and have us inform her Imperial Majesty orally and in writing of many good, brave and respectable causes by which we have been driven to our protests and appeals out of necessity; with the special request that we accept the aforementioned Speierian ordinance in all other articles, outside of those against which we have publicly protested, and that we approve of it, and that we faithfully carry out what the aforementioned ordinance imposes on us, and that we do not adhere to the Holy Sacrament of the Body and Blood of our Lord Jesus Christ and to rebaptism, but that we do not adhere to their Majesty's will., whom we recognize as our rightful lord and superior, and who should be powerful over our lands, people, bodies and goods, and likewise, as faithful members of the holy kingdom, want to show all submissive obedience, support and charity, and what we would be able to accomplish in the temporal, with eagerness. Wherever, on Christian grounds and according to the Scriptures, we should be directed to another than we held, believed and professed to be Christian, or should be directed to another by the ordinary determination of a free Christian council, by means of the divine word, that in such we, as Christian people, and who recognize themselves to be obedient members of the Christian Church, and who desire nothing but the truth, as is only fair, and who do not want to accept or defend an insanity, much less insist and submit to the resolute request of a subject, whether this treaty has reached or will reach Her Imperial Majesty in any other form. Majesty, but to be and remain our most gracious Lord and Emperor, as our envoys' advertisement and the sealed instruction handed over at length indicate, of which we are sending copies in the same wording to their royal dignity herewith, and have also provided ourselves entirely that these important causes of ours, as well as our submissive notifications, high requests and imploring petitions to Imperial Majesty, should at least be as much requested as possible. Maj. should at least have had so much respect that Her Majesty, in such a brave deal, which does not temporally affect property, honor, country or people, but souls, our conscience and bliss,

to keep the matters in the realm until Her Imperial Majesty's future. Majesty's future to the Empire, or until further thorough inquiry into our request, whether Her Imperial Majesty has ever entertained any doubt or lack of certain report in such matter. Majesty has ever entertained some doubt or lack of certain report in such matters, or have shown themselves in their answer to our envoy in such a way that we may indeed feel a favorable imperial and gracious inclination on the part of Her Majesty, as our Lord, towards our high subservience.

Not only has an ungracious, unforeseen farewell been given to our envoys in their Majesty's name, but it has also been sealed. 3. Not only have our envoys received and sealed in writing an ungracious unprepared farewell in her Majesty's name, of the opinion that we should again accept the Speier farewell made, live obediently to it, and do nothing against it, with the appendix, if we were to appear disobedient about it, that her Majesty would not avoid taking serious punishment against us 2c., further contents of the same farewell 2c. Majesty by our command, and the instrument of our Appeal Libell Master Alexander Schweißen, to their Imperial Majesty. Majesty's Secretaries, on account of Her Imperial Majesty. Majesty's Secretaries, are also to be informed of the appeal in the name of the Imperial Majesty. Majesty to their hostel at Placentia, where their Imperial Majesty is holding court. Majesty with her court, and besides entangled with high threat, not to give us, as their masters, any written or oral notifications of this.

4 However, we would certainly not have provided for this, according to the form of these things, according to the opportunity of the time and the course, also according to the concerns of the Holy Roman Empire, and according to the emergency needs that were present, and according to the causes that are reported hereafter. For we have sent our embassies this long journey to the Emperor's Majesty as our rightful representative. Majesty, as our rightful lord and superior, from whom we should seek and wait for the cheapest help, consolation and protection, and made them obedient, honorable and pleasing to Her Majesty. For one.

On the other hand, we have asked Her Imperial Majesty for a very necessary, friendly and unobtrusive opinion. Majesty a quite necessary, friendly and mild opinion, which could not have been given in a more submissive and respectful manner, from which the Imperial Majesty could not have drawn even the slightest disfavor. Majesty would not have been able to derive some motive for even the slightest disfavor.

Thirdly, our envoys have at that time, on the basis of such an unpredictable and burdensome farewell, only appealed our previous appeal from the Speierische Reichsabschiede kaiserl. Majesty.

602 Cap. 12. of the covenants of the papists. W. xvi. 723-725. 603

Secretaries, solely according to our unavoidable necessity, in all submissiveness insinuated, and us thereby in her imperial majesty. Majesty. Majesty's protection and protection.

7. Fourth: We have not made our appeal before any foreign judge or any disorderly, inconvenient place, but first of all before the Imperial Majesty himself as our protector and protector. Majesty himself, as our protector and guardian; therefore, out of special, high trust that we have placed in Imperial Majesty, we are justified in relying on him. Maj., we have no other recourse than that Imperial Majesty, in accordance with his gracious wishes, may grant us the right. Majesty, after gracious interrogation of our embassies, should have accepted the action ordered by necessity, and should have dispatched them again with grace; even though natural equity, reason and all respectability require this, and so far embassies and legates have been held everywhere against the infidels and public enemies. But that our messages would have met with a different outcome, Her Majesty could easily have considered, to whom such a thing would not have been fair to his mind, first of all, if he the Emperor should find himself in such a hurry in such important matters, which do not concern temporal goods, honor or welfare, but the consciences, and the eternal salvation and disaster of souls.

Fifthly: That in the imperial and all written laws it is expressly provided for necessity that all legates and embassies in all places have comfort, freedom and assurance, and as long as their legation lasts shall not wait for some burdensome action, as also such rights against the Turk's and public enemies' embassies have hitherto been held: much more and cheaper should, in our opinion, that against Christian estates, against the Empire's kinsmen and members, also obedient to the Imperial Majesty, the right of the Imperial Majesty to take action be granted. Majesty. Majesty's subjects as foreigners; moreover, that the Imperial Majesty should also be careful in the entrance and election of his subjects. Majesty had promised and undertaken against all Electors in place of the common estates of the Empire, that Her Imperial Majesty would not allow any of the subjects of the Empire to be elected. Majesty will not rape any of the imperial estates for herself, nor will she permit others to do so, but will allow each estate, where it may suffer due justice, to have due hearing and equity, and will order others to do so. Item, that Her Imperial Majesty Majesty shall have and maintain her residence, estate and court in the Holy Roman Empire of the German Nation for the honor, benefit and good of all members, estates and subjects there. Item, that her imperial. Majesty shall grant their offices, offices at the Court

and in the empire, with no other nation than native Germans, who are not of a different class or nature, but are truly honest people of princes, counts, lords, nobility and other brave people of good origin.

9 Our envoys of the royal dignity shall do all this. Dignity, as at this time Imperial Maj. Maj. in the Holy Roman Empire, also indicate our need of official, friendly and subservient opinion, and with the best modesty, and at the same time make it known that we presume to be of service to this Imperial Majesty. Majesty. This farewell and action is due in no small part to the fact that the Imperial Majesty, in the time of her Imperial Majesty's reign, has spent very little time and now 1) not for a long time in the Holy Roman Empire, and therefore has not reported thoroughly on the occasion of the affairs of the Empire, but before that, as is the case with all acts of faith and the Gospel, and as the necessity of such heavy and important matters requires to the highest degree, and in addition has been so burdened with much other business of her Majesty's own that her Imperial Majesty has not been able to report on the affairs of the Holy Roman Empire. Maj. of the Holy Roman Empire's affairs at this time. Thus also Her Imperial Majesty. Majesty has few German advisors, first of all those who know the actions, concerns and complaints of the Empire and the opportunity of the Imperial Estates and the German nation, that we are also interested in this trade in a remarkable and excessive way, and therefore it is impossible for the Imperial Estates to leave Speier in the articles of faith, for the reasons which have been brought to the attention of Imperial Majesty by our embassies. Majesty through our messages, that we would anger God Almighty as our rightful Lord, Creator, Sustainer and Savior, knowingly act against His divine word and truth, deliberately weigh down our conscience, and burden our obedient subjects with all unhappiness; which, however, all Christian people, at the loss of their souls' salvation, owe their highest fortune to prevent, and to guard against. Thus it has never been the duty of the imperial estates to first make a decision about the Imperial Majesty as their lord. Majesty, as their lord, in this matter concerning faith, Christian doctrine and religion, in which only a Christian Christian may be protected, which has been proclaimed to all the imperial states and has not been revoked or rescinded by their Majesty to this day.

1. "now" put by us instead of: "only". - After the Diet of Worms in 1521, Emperor Carl V left Germany and did not return to the Diet of Augsburg until 1530, after an absence of nine years.

604 Section 2: Conventions at Torgau 2c. No. 883 f. W. xvi, 725-727. 605

It is the duty of the Council of Europe, through proper Christian means, and not of some of the states of the empire, to act and determine, in the form and without interrogation of the principal matters and parties, what to recognize, to decide, or to forbid anyone to accept against his conscience; nor should it behoove us, in such high divine dealings, to look to the more or the more unanimous of men, as some suppose, but rather to the one true Word of God.

10 We are therefore determined to again send an excellent message to Imperial Majesty. Majesty, also to report our above complaints of all ends even more and more nobly to her, with the comforting confidence that we will find a different and gracious mind and farewell with Her Imperial Majesty. Majesty a different and gracious mind and farewell.

11. Since the Holy Empire has never been in greater danger in many hundreds of years, and has been burdened with heavier obligations than it is now, there is no other reason to suspect from all true reports than that the hereditary enemy of our faith, the Turk, will return in the coming summer and perhaps try his luck even more fiercely and bravely than before, It is of the utmost importance to us that the Christian nations unite with one accord, sit faithfully in one another, and do their best as brothers next to one another, and each let the other's concerns and hardships be his own affairs, to unanimously resist the hereditary enemy of the Christian faith with the grace and help of God, who, above all, is to be invoked and prayed for daily through faithful prayer. But the way to do this is not at all to make the estates of the empire do what is most unbearable and burdensome to them for the sake of their souls, consciences, country and people, and to act by force without proper, fair and thorough interrogation and Christian determination, as the royal dignity, as an understanding Christian king, to whom the occasion and present need of the Holy Roman Empire and the German nation is known and not hidden from others, cannot easily consider. And our envoys shall thereupon request and entreat their royal dignity in an entirely official and humbly manner, since we are committed to their royal dignity with all friendship, inclination and grace, and that their royal dignity of the Holy Roman Empire and Imperial Majesty of the Holy Roman Empire may be granted. Majesty. Majesty, as well as Christian peace, harmony and obedience of the subjects with all possible means.

that her royal dignity will then send an excellent message on behalf of her royal dignity, in addition to our envoys, to the imperial majesty, and that her majesty will help to consider this high trade with diligence. Majesty, and to ask and entreat Her Majesty most diligently to consider this high transaction graciously, and to consider not only some special estates, but common Christendom, the Holy Empire and the German Nation's honor, benefit and prosperity, in addition to Her Majesty's own highest welfare, and in our protestation or appeal. until a common, free, Christian concilium, or to put this trade at rest, where it may be acted upon with proper forethought and necessary diligence, and that which is most useful, most Christian and most conducive to common peace may be promoted and taken in hand: this would actually be the right way 1) and prevent the imperial estates from much unhappiness and presumably separation, against imperial majesty in the case of men. Majesty, promote a great obedient love and inclination among men, and make the royal dignity much friendship and good will, which we are also willing and submissive to earn for their royal dignity.

Nota: Where the Royal Majesty of Hungary and Bohemia of the Princes, Princes and Estates would request instructions to His Imperial Majesty. Majesty, the embassies of Her Majesty shall also comply with them.

884. Derer von Nürnberg's submitted concern as to why it would be more useful to discontinue these legations.

See No. 879.

Causes and concerns of the people of Nuremberg, why it might be more useful to stop the shipment to the imperial majesty at this time.

First of all, it is no consolation at all that without the royal dignity of Hungary and Bohemia, the protesting estates will achieve anything fruitful or change the previous imperial decree, since these matters of faith and other matters of the empire and the German nation, as is certainly known, will all be discussed and debated at the royal court beforehand.

(2) If the king should not send an embassy, or if he should not want to promote this trade in the most faithful way, then not only would, as reported, the

1. Added by us.

[606]{.underline} Cap. 12: On the covenants of the papists. W. xvi, 727-730. 607

It is not only fruitless and futile, but also, as every reasonable person may consider, the matter would be worse than before, because not only at the imperial court, but also at the royal court, one would have to worry about more disfavor and hardship, also less change of imperial majesty's mind and farewell than before. Majesty's mind and farewell than before.

3. Item 3: Since it is no small advantage for the protesting estates in this matter that the writ or the imperial command on which her Majesty's farewell is primarily based has not yet been delivered; For this reason, the estates have to excuse themselves in every way and say that they cannot assume anything else from the non-response to such an order than that her imperial majesty has changed her mind, through which the protesting estates' insistence on the Speierian imperial decree has even gained a great reputation, and an honor with imperial majesty and all estates. It is to be considered whether, by the present sending, and since it is more doubtful than certain whether a gracious farewell can be obtained from the Emperor, the Emperor will not be induced to hand over such an order, upon which Her Majesty's farewell is finally forthcoming, and also to cut off from the Estates the advantage they previously had with it, and thus to make the matter much worse than better.
4. Item 4: In case of doubt as to whether one has not shied away from giving the Emperor a gracious farewell and amendment of that which Her Imperial Majesty has refused to give to the protesting estates in response to their first dispatch, it is better and less burdensome, depending on all reasonable concerns, to take the safer path, in which the estates are less inconvenienced; But this is that one may still be out of time, and have a stir at the runnings and Reichstag, and not cause trouble with that which one has thought of in the best way.

Item 5: Everyone must admit that the closer the emperor is to the pope, and likewise the farther he is from the empire, the more difficult it is to deal with him in this matter, which is almost repugnant to the whole world, but especially to the pope.

Item 6: In the meantime, the protesting estates do not need the nearer Imperial Diet, before these runs in the empire, and all because the emperor is not in the empire in his own person, a mighty march or other so burdensome

The people of the city are not yet allowed to worry about this in the absence of the emperor. For what reason do the estates now want to send to the emperor to prevent and dissuade that which they are not yet allowed to worry about in the absence of imperial majesty?

7. It is obvious what great costs have now been incurred for the embassies in Italy to the Emperor's Majesty; should one now send again, and perhaps, according to necessity, a brave or respectable embassy; likewise, should an embassy be obtained from the King of Bohemia, which would then also be at the expense of the estates: Consider, then, what excessive cost this would be, and how burdensome it would be for the protesting estates, since the lesser part would send and bear it; moreover, that the same cost would be in vain, no less than the previous one.

(8) Therefore it is considered most fruitful, but on the previous request of our most gracious and gracious lords, the electors, princes and estates, as the more prudent, that the shipment not now finally decided, but the causes by their electoral and princely councils be brought behind them to their most gracious and gracious lords. They have decided that a further day should be appointed for this purpose, each party opening its opinion to the other in writings.

9 And that, nevertheless, in the meantime, when something troublesome should happen to the estates to their detriment, they do this to know about each other, faithfully compose themselves, and thus show themselves against each other as he would have liked from the other.

885 Draft of a letter brought by the Margrave of Brandenburg to Borschlag and to be sent to the Emperor instead of the legation.

See No. 879.

Project of a Letter of the Protesting Estates to Imperial Majesty. Majesty.

Most Gracious Sir! We have received our decreed embassies, which we sent after the next Speier Diet, for the sake of our necessary protest and appeal, which is allowed in all rights, from high submissive

608 Section 2: Conventions at Torgau 2c. No. 885. W. xvi, 730-733. 609

We have been sent to your Imperial Majesty, as our most gracious Emperor, Lord and Protector, with confidence, and report on their return, as they have graciously heard from your Imperial Majesty in their first advertisement. Majesty in their first advertisement, and have also been graciously put off: of this we say to Your Imperial Majesty that we are entirely submissive. Majesty our most humble thanks. But after our embassies reported to us, when they waited several days for your Imperial Majesty's gracious answer and dispatch, and were in despair of the same (according to their submissive advertisement ordered by us), that they, perhaps due to our displeasers, or those who have not reported this trade and the Holy Empire's opportunity in a necessary manner. Not only have they been served an unforeseen farewell in writs, but also that they, when they had interposed our appeal to Speier to your imperial majesty's secretaries, had alone insinuated it with all submissiveness before your imperial majesty had read or read the same properly. Majesty may read or hear them properly and consider them according to equity, they are arrested in the hostel and obliged not to write anything to us nor to send any servant of theirs to us until your Imperial Majesty's further notice; And although they have graciously refrained from such arrest and obligation, this has been heard of everywhere in the empire, and interpreted by many as if our embassies had solicited and acted something on our behalf that was not proper; but which is and should be far from us. Nevertheless, this does not cause us any slight disgrace and disadvantage; out of loyalty, we would be inclined and willing to send other of our noble embassies to your Imperial Majesty, and to have your Imperial Majesty informed of our complaint with a more thorough report of the matter. But since we hear and understand that your Imperial Majesty in Italy is burdened with considerable great business, and is willing to come to the Holy Roman Empire of the German Nation as soon as possible after the completion of his business in Italy, for all of which we wish your Imperial Majesty God Almighty's mercy and all welfare, as those who in truth enjoy your Imperial Majesty's future to the highest degree and humbly ask the same to promote it as soon as possible: We therefore abstain from any other than submissive, faithful, good opinion to Your Imperial Majesty. We therefore refrain from burdening your Imperial Majesty this time with any other message of ours, but are of the submissive will and mind, when your Imperial Majesty comes out into the Empire, to send the same to your Imperial Majesty.

Majesty's own person, or by our public message, for the sake of matters touched upon, to make further thorough and, in our hope, such a good report that Your Imperial Majesty will not only change her leave, given to our previous message in haste and on unequal report, but will be our most gracious Emperor and Lord. Majesty will not only change her farewell, given to our previous message in haste and on unequal report, but will be our most gracious Emperor and Lord, and will hear from all actions that in all our doings we are more, or ever not less, than anyone else to your Imperial Majesty, the Holy Roman Empire. Majesty, the Holy Empire and common Christendom, and have wanted nothing better. When we also defended ourselves against the tyrannical Turkish invasion by surrendering our common imperial treasury in money, we also subsequently called upon Your Imperial Majesty's gracious consent. Majesty's gracious request, and your Imperial Majesty's brother, the King. Majesty's brother, Royal Dignity of Hungary and Bohemia, friendly and gracious request, with consultation, salvation, consolation and other assistance, before and besides other Imperial Estates, in such a way that we have therefore received thanks from the said Your Imperial Majesty's brother. Majesty's brother, and hope no less for the same from Your Imperial Majesty. Majesty; and we also remember this and other things to your Imperial Majesty and the Holy Roman Empire. Majesty and the Holy Roman Empire as pious, faithful, obedient, Christian princes, as far as our fortune of body and good extends, as from our forefathers and ancestors to your Imperial Majesty and the same forefathers to your Imperial Majesty. Majesty and the same ancestors until their death. And on all this, to Your Imperial Majesty, our all-subject Majesty our most humble request, whether we have been or would still be brought into your Imperial Majesty together or in a different form. Majesty, that Your Imperial Majesty may grant the same our right. Your Imperial Majesty will not give credence to our plea for necessity without being heard, nor, without prior proper interrogation and recognition of the right, will he allow himself to be moved to disgrace or other complaint against us, as Your Imperial Majesty, as a just man, would have us do. Your Imperial Majesty, as a just emperor, is entitled to do, and to grant the same to Your Imperial Majesty. Majesty will graciously do so in accordance with our submissive high trust. This we wish to do towards Your Imperial Majesty. Majesty in all due submissiveness obediently and entirely willingly. Hereupon also command us to Your Imperial Majesty. Majesty, as our most gracious Emperor, protector and patron; and although we, in accordance with the law and with all due and equitable considerations, have no other means of support for Your Imperial Majesty, we nevertheless ask you to grant us the right to do so. Majesty, we humbly request Your Imperial Majesty's gracious attention. Majesty's gracious reply to this messenger. Date 2c.

By the Grace of God John, Duke of Saxony, Elector 2c., George, Margrave of Branden-

[610]{.underline} Cap. 12. of the covenants of the papists. W. xvi. 733-735. 611

bürg 2c., Ernst and Franciscus, brothers, dukes of Brunswick and Lüneburg, Philipp, landgrave of Hesse 2c., Wolfgang, prince of Anhalt, Gebhardt and Albrecht, counts and lords of Mansfeld, and the honorable free and imperial cities, related to the above-mentioned trade.

To the Imperial Majesty.

886: The Protesting Princes and Estates' Departure from the Nuremberg Action. Nuremberg, January 12, 1530.

See No. 879. Further in Lünig's Imperial Archives, xart. ML. eont. II, x>. 333.

As the most illustrious and the most illustrious Highborn Prince and Lord, Mr. Johannsen, Archmarshal and Elector of the Holy Roman Empire. Reichs Erzmarschall und Churfürsten; Mr. Georgen, Margrave of Brandenburg, and Mr. Philippsen, Landgrave of Hesse, my most gracious and gracious counsellors, and among them also the counsellors of the most illustrious, high-born and well-born princes and lords, Mr. Ernsten and Mr. Franciscen, Dukes of Brunswick and Lüneburg, Mr. Wolfgang, Prince of Anhalt, and Mr. Gebhardden and Mr. Albrechten, brothers, counts and lords of Mansfeld; and then of an honorable council at Nuremberg council message, for themselves and by force of the honorable cities of Winsheim, Reutlingen, Weißenburg am Nordgau, on the parting recently at Schmalkalden have been with each other: have reported to my most gracious and gracious lords and an honorable council of Nuremberg, first of all an instruction to the Roman. Imperial. Majesty, our most gracious Lord. In addition

An instruction has been issued as to whether it would please their electoral and princely graces and the other estates to send the same to the royal dignities in Hungary and Bohemia. The Nurembergers have been given instructions as to whether it is desirable to send them to the royal dignities of Hungary and Bohemia. However, when the Nurembergers raised a number of reasons for considering whether to send to the Imperial Majesty and the Royal Dignity of Hungary and Bohemia, they did so. Majesty and the royal dignity should still be sent at this time, the authorities of their sovereignty want to report on the simplest of these. And the council is moved, if some of the ranks find out that all or some of the others might be entitled to some objectionable burden, to report this to the other in confidence. Even if the mandate, of which Imperial Majesty Majesty. If the mandate of which Imperial Majesty is notified were to proceed, the Elector of Saxony would, as far as possible and always tolerable, inform the other estates that agree with his Electors on the articles of faith and Christianity that have been handed over. He will have them describe in a hurry to a convenient place or otherwise indicate in writing what would be useful and good to do to avert the burdensome care and disadvantage, and send it to the imperial majesty and royal dignity. Majesty and royal dignity, or in other ways. And since it is presumed that His Imperial Majesty will be present on the first day of his visit, it is not necessary to send a letter. Majesty will call an Imperial Diet on the first day of March, and perhaps not all the estates will appear in person, it is considered good that in the meantime everyone should be concerned about what is to be brought forward or otherwise acted upon at the same Imperial Diet where it is to be attended, so that hereupon they will have to compare and decide with each other all the more respectably. All these things the deputies have agreed to carry to their sovereignty, and what will be the concern of each of them in all this, shall be submitted within a month to the Elector of Saxony, and later by his Electoral Grace to the other estates. His Grace to the other estates. Actum Nuremberg, Wednesday after Trium Regum 12 Jan Anno Domini 1530.

[612 Section 1: The Emperor's Dealings with the Pope. No. 887. W. xvi, 735-737. 613]{.underline}

The thirteenth chapter.

About the Imperial Diet in Augsburg in 1530 and the Augsburg Confession handed down at the same, also about Luther's stay in Coburg during the Diet.

First Section.

What was negotiated between Emperor Carl V and Pope Clement VII at Bologna, and how the former announced an Imperial Diet in Augsburg in 1530; as well as the coronation of the Emperor that took place immediately thereafter.

887 Speech by the Imperial Grand Chancellor Mercurinus Gattinara at the meeting of the Pope and the Cardinals, also in the presence of the Emperor, in Bologna, in which he asks the Pope on behalf of the Emperor to write a concilium. End of February or beginning of March 1530.

From the Cölestinus kist. eornit. NVXXX. ^uZustAS esIelnM., lom. I., x. 10; with Wolf in the leet. msinoral"., toi". II., x. 331; with Müller in the Historie von der evangelischen Stände Protestation, lib. Ill, eax. 2, x. 402 and in Lünig, orat. proeer. Lurox., num. XXVII.

Translated from Latin by I. F.

Most holy father, most venerable lord! According to this, the most invincible Emperor Carl the Fifth, all-time superior, my most gracious Lord, at the beginning of his reign, not without the most sensitive pain of his mind, became aware that among the most distinguished teachers of the Church of God a great and very harmful disunity had arisen, and that this is increasing day by day, he must see how even now these theologians differ from one another in doctrine and in their opinions, and how thereby the Church of God is being most miserably harmed, and how many pious people are being greatly annoyed by this kind of performance and evil example; indeed, that the heat of teaching, writing, arguing and quarreling has now come to such a point that, if one does not in time come to the aid of Christendom and the wretched state of the Roman Empire through good counsel, and serve against the present far-seeing disaster

If the Emperor were to provide the same means, in which the Church, all of the same estates, as well as private and common life throughout the Roman Empire, would be in the greatest danger, His Imperial Majesty has, from the beginning of her most noble reign, been so concerned about nothing, and thought of nothing more eagerly, than that she should endeavor and fall upon a means. From the beginning of her most praiseworthy reign, among many other important imperial affairs, His Imperial Majesty has been so concerned about nothing, and has thought of nothing more eagerly, than that she should endeavor and fall upon a means of restoring peace and tranquility to the church and the empire, which are in danger, and of abolishing and clearing out of the way everything that seems to be contrary to the general welfare.

2 Although also Imperial Majesty is well aware that the science and investigation of disputes that arise in the church are primarily the responsibility of His Holiness. Majesty is well aware that the science and investigation of the disputes that arise in the church for the sake of doctrine and customs are primarily the responsibility of Your Holiness. Without this, nothing should and may be done and decided in a right, beneficial and lasting way, and that the care of such important matters is entrusted to Your Holiness by God, and that she takes care of the salvation of the Church and of the sheepfold of Christ in a right fatherly manner, and also, as an old, godly and prudent Lord, takes painful part in the general ruin with His Majesty, nevertheless, Imperial Majesty, although she is an old, godly and prudent Lord, has not yet taken any action against His Majesty. Majesty, although she is currently involved in many imperial affairs and distressed wars, has often wished and requested from God that she could once a day come to speak with Your Holiness and deal with such important matters and take counsel.

3. Majesty has granted her wish, and that she will be able to attend this respectable coronation ceremony.

614 Cap. 13: From the Imperial Diet at Augsburg in 1530, W. xvi, 737-739. 615

The opportunity has been given to personally venerate Ew. Heil and to engage in conversation with her, about which Imperial Majesty testifies her heartfelt joy and pays the greatest thanks to GOD; in view of the fact that she firmly believes that a means will be found in this highly honored assembly. Majesty testifies to her heartfelt joy and offers God the greatest gratitude for this; in view of her firm and firm belief that Ew. Heil will find a remedy in this highly honored assembly to remedy the deteriorated condition of Christendom and to provide a powerful remedy for the spiritual wounds inflicted and for the evil life of the people in these gloomy times. For the Emperor is assured by Ew. Hail, that they, like His Majesty, as the two highest heads of the Church and of the Empire, direct their care and effort to the promotion of the glory of God, to the preservation of peace, and to the vigilant prevention and abolition of that which may diminish the excellence and majesty of both; which is especially to be preserved in this way, if one applies diligence and makes every effort to give due honor to the eternal God, namely, to recognize Him rightly, to serve Him, and to call upon Him; that the right and wholesome doctrine in the church be kept pure and clean; that, where errors, false doctrines or superstitions have crept in, they be prevented, the decayed church discipline be restored, the vicious customs, both in the clergy and among the common rabble, of which there are unfortunately many and various, be improved, and the falsified doctrine of the church be purified and cleansed. Whereby His Majesty. according to her wisest insight, considers that if one does not make every effort to have a certain textbook written from the word of God, to bind up and heal the damage of the church at times, and to introduce stricter church discipline, in a short time there will be even greater confusion, even more miserable and thicker darkness, even more heinous barbarism and more considerable damage and fall than has ever been experienced before; Not to think that through the security, nefariousness and sins in which everyone is involved, the harshest and most just judgments will be brought upon the authorities and subjects.

4. When, after the very difficult wars had finally ended, with the abandonment of other efforts, the Emperor began to think about this whole matter often and much, and to consult righteous and knowledgeable men, she could not have devised a more salutary means, and one that would be more in keeping with papal and imperial benevolence, than if, on this day, in this General Assembly, the disputes of the Church were to be settled in a proper manner,

The first thing that is to be done is to have the matter presented in the fear of God, to have it considered and decided according to the rule and truth of the divine word, to have pious and learned men called together from all nations, and to give them free authority to speak publicly, to dispute and to show the truth, to hold opinions honestly and sincerely against each other, to hold discourses on them, and finally to have either papal sanctity or skilful and impartial judges, as many of them as are chosen for the purpose, take care that, after the disputes have been fully settled, they are not heard by the pontifical sanctity, and the previous disputes are completely settled, and finally either papal sanctity, or else skilful and impartial judges, as many of them as are chosen for this purpose, take care that, after they have seen and examined everything well, they hold stiffly and firmly about what agrees with the evangelical doctrine and the unconquerable truth, On the other hand, that the harmful errors and abuses in doctrine, which conflict with the bright and clear word of God, be condemned, and that their authors either be brought to the right path, where possible, or be left to the lawful authorities for punishment, but that everything be done out of love, nothing by force, and that finally all teachers and listeners, after the improvement of the doctrine and the abolition of the abuses that had gone on during the pregnancy, be encouraged to true worship and to the uncolored service of God, as well as to the obedience of the Church, to believe rightly, to teach purely, and to walk blamelessly, according to the pattern presented, so that in this way God may be glorified, the Church may be given a lasting and constant peace, and the welfare of all Christians may be promoted in the best possible way.

5 However, since Imperial Majesty is not unaware of the fact that the papal authorities have been involved in this matter, it is not necessary. Majesty is not aware that papal saints have the right and power to call public meetings. Since it is not concealed from Imperial Majesty that the papal saints have the right and the power to call public assemblies and to convene them, and that the disputes arising in the church are to be submitted to their prestige and judicial pronouncement, Imperial Majesty seeks all the less to infringe upon the rights of the Roman See, since she has recently given an assurance on oath that she will do so. Majesty seeks so much less to infringe upon the rights of the Roman See, since she shortly before affirms on oath 1) to remain a friend and protector of it with all deference and fidelity, but she nevertheless recognizes that the urgent need exists, and present circumstances and the general welfare of the Church require it, and all righteous people desire this with great desire, nor any other way that would be just, equitable, customary and praiseworthy, he-

1. From this, the time to which this document belongs can be approximately determined. The oath which the emperor had to take to the pope before the coronation is found in No. 892 of this volume. The coronation itself took place on February 22 and 24, as we can see from the papal bull dated March 1, 1530 (No. 893).

[616]{.underline} Section 1: The Emperor's Dealings with the Pope. No. 887 f. W. xvi, 739-742. 617

In order to see that your salvation, your prestige and your rights can be preserved, the decayed church uplifted, the afflicted souls of the pious comforted, and the truth of the evangelical doctrine of Christ asserted, as by the convocation of such an assembly, Your Imperial Majesty asks you to give your consent. Majesty. Ew. Heil, for the sake of Christ and the general welfare, that she will not, in this her noble and highly honored estate and office, the sheepfold of Christ, the will and desire of godly souls, the counsel of understanding and prudent men, and her own honor and reputation, arise, and as soon as possible proclaim a concilium at a convenient place, and believe that this means, which has been in use for many hundreds of years, and has been instructed by God and the apostles themselves, is as necessary as it is useful, since such important disputes cannot possibly be settled by the judicial pronouncement of one and the other, or only to a lesser extent; but this must necessarily be done in a free assembly of the rulers and teachers.

6 However, the fact that Imperial Majesty is so eagerly seeking this for Your Salvation is not with the intention of increasing Majesty so eagerly seeks this from His Holiness, she does not do so with the intention of increasing His Holiness' already important and accumulated business; rather, she sincerely recognizes and confesses that her duty, her love for the true religion and the service of God, and the examples and deeds of the most praiseworthy emperors who have preceded her in government, drive and encourage her to make such efforts. For His Imperial Majesty knows well that Christian princes are fathers of the Church, and are appointed to save the honor of God, and to severely punish everything that either teaches and preaches, or does, in an ungodly and detrimental manner against God and His only begotten Son. She remembers that Constantine was as busy with the preservation of the Christian religion as he was with the administration of the commonwealth and the conduct of wars, and that since Arius had spread harmful and blasphemous errors against the Son of God, he held a famous and excellent assembly at Nicaea to investigate and condemn them, and that the proven errors were publicly condemned by the holy bishops and learned church fathers. Nor is it unknown that Emperor Theodosius and Valentinianus, to say nothing of others, were present at such respectable meetings, and that, after each had freely spoken his mind, a common conclusion was reached, and from the word of God the errors that had arisen were condemned, but the authors were not condemned.

of the same with a severe punishment. Finally, she is certain that such conventions and deliberations have often been very useful and profitable for the Church of God and the whole world, and as one can never better examine the truth, see the errors, exercise church discipline, improve the vices, and resolve dangerous disputes than in ordinary meetings; so she does not see how in our times the lost peace could be restored in a more comfortable and less troublesome way (since she has misgivings about using violent means in this matter).

Accordingly, His Majesty stands in the complete hope that His Holiness will give place to her kind remembrance and request, as well as to the advice, ardent wish and sighing of so many pious souls, and agree that only by this means, which is the most honorable, mildest and most pitiable in this, the beginning of unification is attempted. She does not doubt that the immortal God, through His Spirit, will guide and govern these proposals for the glory of His name, as well as for the benefit and long-lasting peace of the Church, the Roman See and the Empire.

8. His Imperial Majesty also promises high and dear that she will at all times faithfully assist your salvation and the entire Empire with her power, good counsel and reputation and, in remembrance of her oath, will be and remain a faithful patron and brave defender of the apostolic see, of the evangelical truth, and of all the subjects of the Roman Empire.

888 Pope Clement's answer, in which he tries to reject the announcement of a concilium.

This and the next following writing is found in Melanchthon's (keelarnat., tom. V., p. 94 84., moreover at the locations indicated at the previous number.

Translated from Latin by I. F.

We well believe that you, Emperor Carl, who according to your insight speak reverently of the invocation of God and refer to the examples of praiseworthy princes, urge a synod out of good opinion; although in this matter, in which the church is in great danger, it is our advice and reputation that is most important. For, that we do not examine our right to do so now, it is known that in the Nicene Assembly it was agreed that they should be kept in the occidental church.

618 Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, 742-744. 619

We have often consulted with ourselves and with the present Genutius, Farnesius and others on how to restore peace in the church. For this reason, we have often consulted ourselves, as well as the present Genutius, Farnesius, and others, about how to restore tranquility in the church; whether to deal with such matters in an assembly, or rather to attack by force those who depart from the decrees and common opinions. Since we do not consider it good to call a synod, we ask at the outset that you do not think that we are concerned about ourselves and the riches of the Roman See. It is said of John XXIII that he regretted holding a synod at Constance, since this overthrew him from his sovereignty; but we, who likewise experience all kinds of changes in fortune, and were also recently imprisoned, think that not only honor and power, but also this life itself is like a fleeting and transitory shadow, and want to resign our office with a calm and quiet mind, if God or some fate should demand it of us.

2. Subsequently, the goods of the Roman See, which Ludovicus, Caroli's son, has dedicated to it, in order that we may partly meet the most necessary expenses in our regiment, and partly provide ourselves with more security against unpleasant incursions, do not cause us the slightest grief, but would like to see ourselves relieved of this burden if we could always have such emperors as you are.

Accordingly, we are not at all opposed to holding an assembly because of these foolish and foolish desires; we also allow great legal scholars to speak: Reputation must make the judicial pronouncement valid, and what has been decided before must not be invalidated by new discussions. For, if such a discussion were advisable to the peace and the descendants, we would certainly not want to prevent it, whose mind and thoughts are directed solely and exclusively to the general peace and the welfare of our descendants. However, we want to find out the real reasons for our decision from the different nature of the doctrinal points themselves.

There are doctrines, some of which are not only fundamentally false, but also obviously absurd and inconsistent, such as the Anabaptist doctrine that all goods must be common to all; that sovereign power, courts of law, lawful punishments, and dominions are things that God cannot possibly have.

Everything that happens, even evil deeds, must necessarily happen that way; the human will has no freedom at all; people are born again without the written word, through secret inspirations, by which the unruly will is broken. Recently, Samosatian errors about the Son of God have come onto the scene, according to which the doctrine of our church is transformed into the Mahomedan one.

(5) Just as, when a fire breaks out, everyone runs to extinguish it, so all authorities should be busy to suppress these disputes at their first beginning, and it would have dire consequences if we were still to argue about them. Emperor Constantius sat and could hear in the assembly the dazzler recite this blasphemous conclusion: The Father is the Son, therefore the Son is not equal to the Father. Is it not recklessness, or rather impiety, to listen to such talk? Should we consider you as careless, we do not want to say as calm, as Constantius was, that you, sitting in the assembly, would listen to such deceitful speeches without the most sensitive reluctance?

The other kind consists of confused, and that we speak so, indissoluble doctrines. If these had not come to light, it would have been much better, because the dispute could not be settled. The questions about the worship of the bread, the sacrifice, and the mass belong to this category.

7 The third type includes those which the pope has the power to dispense, for example, that he may remit vows, permit marriage, and improve superstitions in food, clothing, and such lappishness. Since the latter kind of things are obvious and clear, they do not need to be examined in an assembly. If kings and princes demand that these matters be decided, the Roman See can put an end to the dispute by a single judicial pronouncement. We ourselves also wish that superstition and evil habits, which become even more prevalent through thoral laws, would cease; but we do not want to know anything about anarchy. The Roman See should be duly sought for improvement; but we will not let it be deprived of the prestige and power it has received from the old church. From these various classes of doctrines considered, the

[620]{.underline} Section 1: The Emperor's Dealings with the Pope. No. 888 f. W. xvi. 744-747. 621

Cause to be seen why no synodus shall be held.

So there is nothing left but to restore peace through your weapons. Italy, conquered by the same weapons, is now at peace; the king of France, who fought with you not over Stoic crickets or the Jewish superstition of the monks, but over the empire, is defeated. How much easier you will bring a moderate part of Germany under your control, in which matter you will also have to look after the descendants. Where the prestige of this see falls, anarchy will follow from it, in which the lapsed church discipline will give birth to barbaric and wild customs, and the untamed freedom of the mind to infinitely new doctrines. Therefore, you will see that in this conflagration, the dwelling will bring about an alarming damage.

889 Emperor Carl's rebuttal that a concilium was indeed highly necessary.

See No. 888.

Translated from Latin by I. F.

We recognize that we are young in years, and we confess that we have consulted Mercurinus, who is present here, and other men of understanding, and that we must listen to those who have more insight than we do; we have also spoken of this consultation, which is for the glory of God and the welfare of the entire human race, with many wise, virtuous and honest men, who are of the opinion that the church is in great need of a synod. You are also not unaware of the constant longing with which all sensible and righteous people throughout Europe are looking for a legitimate synod.

Accordingly, after long consideration and well-considered reasons, which you oppose, we want a synod to be appointed. You should know that Mercurinus made his speech at our command, and that we will not change our opinion as long as we live. Your proposal may appear to be apparent and pleasant to common people; our proposal, however, is legitimate and beneficial to the church, and will also, as we hope with divine help, if you do not prevent it, be salutary and beneficial to the entire human race. Nor shall your terrible lecture, that one need not listen to a disputation on inconsistent and indissoluble doctrines, be of any consequence to us.

from our opinion. For not everything that is now being disputed is absurd; even in the church there are no questions of necessary matters of faith that would be indissoluble. We have often heard the Platonic saying: just as the madness in parents is to be patiently endured, so also in the republics and religions some errors should be overlooked. In this, both in the regiment and in the church, one must not go beyond the goal. The reason must certainly not be abandoned in the church, and the eternal laws forbidding idolatry and disorderly lusts must be adhered to in the regiment and in the church. However, some worship that is highly detrimental to God has now crept into the church, and shameful lusts are in the open. To remedy this evil, it is necessary not only to hold a synod, but also to prepare a whole book of faith, which all nations in their churches will unanimously accept. For you know what disagreements are going on in your party about many important matters. If such inconsistent things are now being spread, the synod must counter them with excellent and strong testimonies, and give the people grounds for proof, so that they will not be deceived now and in the future.

(3) But it is not fitting for a pope to say that some questions are insoluble. God has revealed Himself according to His immeasurable goodness, and wants us to accept the teaching that He has had recorded, which, if it were doubtful, would be an empty sound. We, however, like Theodosii's suggestion, who has had testimonies from credible antiquity sought out and presented in the Synod. For we gladly accept the church itself as a teacher, as Samson said there: If you had not plowed with my calf, you would not have guessed.

(4) As for the pardon, 1) or remission, to which you offer yourselves, this can be done much more effectively in the synod, for greater harmony can be expected among the nations if all hear and accept such a pardon pronouncement at the same time. We stick to the brave saying: Where there is general danger, one must also consult together, and will not arise with our services, after investigation of the circumstances. However, in order that such an investigation may take place properly, we will, following the example of

1. This refers to § 7 of the previous number: "remit the vows" 2c.

[622]{.underline} Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, 747-749. 623

of the old emperors, be present, and make it as much as possible that one keeps these reasonable laws. Both parts must be consulted with each other, and a pronouncement must be made, not according to his tyrannical pleasure, but according to the law, and according to the teaching given to us by God.

(5) That we should now, as you wish, exterminate good and evil with each other without distinction, we never do, and we certainly do not want to banish lawful judgments from the church and to have introduced a tyranny. Incidentally, in the previous war we made clear enough our reverence for the Church, the Roman See and you, which we will not refrain from showing in the future.

890 Emperor Carl V's invitation to the Imperial Diet in Augsburg, as sent to Elector John of Saxony and other protesting imperial estates, January 21, 1530.

This document is found in the original in the Weimar archives and printed from it in Förstemann's Urkundenbuch, Vol. I, p. 2; furthermore in Müller's Historie 2c., lib. Ill, eax>. 3, x>. 412 and in Lünig's Reichs-Archiv, pari. Akn.oont. I., p. 496 and again idiä.eont. II, p. 334.

To the Highborn Johansen, Duke of Saxony, Landgrave of Thuringia and > Margrave of Meissen, Archmarshall of the Holy Roman Empire, our > beloved Oheim and Churfürst.

Carl von GOttes Gnaden, gewählter römischer Kaiser, zu allen Zeiten Mehrer des Reichs 2c.

Highborn dear grandfather and elector! Although from that time on, when we return to our Hispanic kingdoms after receiving the royal crown and holding our first Diet at Worms, we have always considered the dignity and majesty in which we are placed by divine providence in the praiseworthy German nation, and that it would not only be fair, but also useful to the common nation, after establishing some order by which the subjects of our Hispanic kingdoms can pass the time of our absence, but that it would be useful for the common nation, after the establishment of some order, so that the subjects of our Hispanic kingdoms may live the more in peace, tranquility and unity during the time of our absence, 1) to dispose of us to the noble estates of the Holy Roman Empire, as our natural members, and to make essential changes in them.

1. In the original: "ainig Kait".

And that we have therefore been prepared and provided for by the prevailing mind, even on several occasions, to do our utmost in the holy kingdom, and to understand its common things and benefits: Nevertheless, on account of our enemies 2) and adversaries, such excellent and great things and hindrances have been conceded to us that, against our heart's desire, we cannot complete our intention; as your beloved and other estates of the Holy Roman Empire have no doubt sufficiently understood from the notice of our Imperial Diet held, and our appointed commissioners' oral apology at the same Imperial Diet. And although by these, and also in other ways, so noticeable and evident, we have sufficiently shown and proved our eager will and love, which we bear to the commonwealths of ours and of the Holy Roman Empire, and to Holy Christendom: We have now wanted to testify to this more impressively and more evidently, as we have seen that by all possible diligence on our part, it would seem that the tranquility of these Italian lands is in harmony with the height and dignity of the Holy Roman Empire, and the unity of the praiseworthy German nation might have been directed and set in a constant state, nothing has ever been accomplished, and that all things have become more and more annoying every day, for which reason we cannot consider nor find it more convenient to improve such conditions with us than by our presence, and have had it for that, 3) if the Italian potentates and countries understand our gracious will, that in our undertaking to restore and place them in good essential condition, they would be the more willingly healed, that also in the praiseworthy German nation, so every opinion and opinion would be heard and diligently moved, all unequal and vain things should be settled with common counsel, and that which would be right and honest should be upheld by papal sanctity and our imperial power, authority and permission, and thus the holy empire of the German nation should also be brought back into unity. We have therefore entered into a peace with our enemy and adversary, in which we have set aside our own benefit, so that we may promote the common good of holy Christendom.

2. With Förstemann: "Uyande".
3. "Present" here will mean: in our personal presence.

624 Section 1: The Emperor's Dealings with the Pope. No. 890**, W. xvi, 749-751.** 625

left our Hispanic kingdoms, which at this time are the most satisfactory among all provinces; We have not considered any expenses, nor dangers, neither of the sea, nor otherwise, which we have therefore had to face, and which we have had to expose ourselves to, and have arrived in Italy according to the will of God, in the opinion not only to bring these lands to peace, as has been reported, but also to report our concerns, intentions and opinions to our holy father, the Pope, so that we might know what we should hope for his holiness, for the establishment of this unity in the holy realm of the German nation. The other day, after our arrival, the newspapers announced to us how the hereditary enemy of our holy Christian name and faith, the Turk, had overrun the Christian kingdom of Hungary and our fatherland, the Archduchy of Austria, with his great power, destroying everything with murder and fire, and that the holy empire of the German nation, if we do not come to its aid, is in dire straits, and that the holy empire of the German nation, if we do not come to its aid, is in the greatest distress, for which reason we have become resolved to leave not only Italy, but also our kingdom of Naples, which at the time was still in rebellion and almost in no less danger, and to approach the German nation and the greater danger with haste, in our own person and with all our people of war; Therefore, requesting and asking the Papal Holiness, since necessity requires nothing else than that we not only retreat or defeat the Turks with the mightiest force, but also with the best of intentions, ways and counsels, We have come to direct such great and diverse opinions, that she would come together with us in this city of Bononia to promote the tranquility of these Italian lands, the unity of the Holy Empire of the German Nation, and in general the salvation and welfare of all Holy Christendom. In which her holiness, when she understood our mind, not only willingly accommodated us, but in addition also met our arrival there with great daily journeys, and received us there quite mildly and kindly, in whose person we also had as much and more love and desire to bring the affairs of the holy empire of the praiseworthy German nation to good peace and unanimous understanding and being, and to order in the Christian religion everything that is right and honest, as we hoped, felt and found. After which, when we had

1. With Förstemann: "set up".

We had therefore, after receiving our imperial crown, as we had decided to do, joined the empire of the German nation in the most beneficial way; but when we understood that the Turk had withdrawn, and that our future was so nearly, as before, to hurry, it was unnecessary: So we again considered it useful, on our previous undertaking, to first put the tranquility of these Italian lands into a permanent being, and to keep and confirm them in the holy empire's faithful will and relationship, which we also hope to end within a short time; 2) and therefore, so that we may do it all the more quickly, we do not undertake or refrain from doing anything that we may consider useful and conducive to this. And so we have to provide in the meantime and besides in the matters of the Holy Empire of the.German nation, especially as we have truly learned that, after the recently held Diet of Speier, your beloved and other estates of the Holy Roman Empire have, for the sake of resisting the Turk's mighty plans for the Christian crown of Hungary, decided not to circumvent the border of the Holy Roman Empire, as the same time of the border against the Turk, assistance followed, that nevertheless such by diligent action on some held days at Regensburg so late and slowly arrive, that to the noble prince, Mr. Ferdinand, king to Hungary and Bohemia, archduke to Austria, our friendly dear brother and governor in the holy realm, with his and his beloved kingdom, principality and country's highest support, it has been impossible to stop the Turks with his excellent, unheard-of power, which he had on water and land in Hungary, we will remain silent on the borders, so that his beloved unfortunately had to watch and tolerate that the same Turk overran the Christian crown of Hungary by force, almost conquered it completely, then immediately attacked our Archduchy of Austria, besieged the capital Vienna in it, worked hard, and pressed it; And even though, by the grace of the Almighty, and with the stout-hearted chivalrous resistance and opposition of the Christian warriors therein, he again abandoned his tyrannical plan, he nevertheless, through his excellent patrols, conquered the same archduchy, especially in the countryside, especially on the land on which Vienna is situated, up to the water, the Ens, also a good part of the principality of Steyer, with the shedding of much innocent blood, robbery, fire and the removal of many Christian people, as then all this of your love undoubtedly well knowing

2. In the original: "zuedn" - to end.

626 Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, 7S1-7S4. 627

This is something that every Christian man should take to heart and feel compassion for the afflicted. And because the reported Turk is pursuing all his undertakings earnestly and with assiduous diligence, especially if he achieves victory 1) in it, which is evident from the fact that in two campaigns, which he has made one after the other in the aforementioned crown of Hungary, and now recently in Austria, he has devastated and ruined much noble fertile land with fire for more than a hundred German miles, and has no other means at his disposal, even though he has again taken his hasty departure from Austria, because, according to his tyrannical, eager mind, he will, in the future, with further and more serious intentions and greater power than has ever been done, act upon common Christendom, and subject himself to attempting his salvation and obtaining his will: We, as Roman Emperor and Head of Christendom, have, as much as is humanly possible and possible, been pleased and gracious to promote the welfare of the Holy Roman Empire and to prevent it from harm and damage, so that, as much as is humanly possible and possible, we may have a salutary, noble and profitable intervention in other matters incumbent on the Holy Roman Empire for the purpose of resisting, averting and preventing the Turkish invasion, We have decided to hold a general Diet and Assembly on the eighth day of the month of April in Augsburg, our city and that of the Holy Roman Empire, at which time we hope to discuss these Italian matters, so that we may attend such a day in person; as we have finally resolved to do. Which day we therefore hereby proclaim to your love, commanding by Roman imperial power, and earnestly commanding by the duties, so that you are related to us and the empire, and want you to appear personally on the same day at Augsburg, and together with us and other our and the holy empire's princes, princes and states, which we have likewise described, to undertake, to deliberate, to decide and to carry out, how to avert the troublesome burden and invasion of Christendom by the Turkish invader, with serious rescue, resistance and persistent help, according to necessity, to the action previously practiced for this purpose; moreover, because of the confusion and discord in the holy faith and Christianity.

1. In Förstemanir: "sey" instead of: Victory.

Religion may and should be acted upon and decided upon. And so that this may be done the better and more salutary, to lay aside the disputes, to refrain from reluctance, to surrender past errors to our Savior, and to apply diligence, to hear, understand, and consider in love and kindness all of each one's opinion and opinion and opinion between ourselves, to bring them to one Christian truth and to compare them, to do away with everything that is not interpreted or acted rightly for both parts, to do away with everything that has not been rightly interpreted or acted on either side, to accept and keep one true religion through all of us, and as we are all under one Christ, to live in one fellowship, church and unity, and finally to decide, make, establish and maintain good unity and peace, also otherwise good coin, police and welfare of the holy kingdom everywhere in these and other matters incumbent upon it. And therefore, that you do not fail to attend, nor refuse to go to someone else, and that you do not let anything but God's power prevent you from doing so, lest, as has often happened in the past, others, arriving in time, have to wait with annoyance, heavy costs and detrimental consumption of time: that we, considering that we ourselves attend such a Diet with our great inconvenience, but for the benefit and good of the Holy Roman Empire, as is reported, want to provide ourselves to your love without doubt. Your beloved, together with the fact that she owes this to the holy realm in the movement of her relationship, also does our serious opinion. And if you do not appear in ten days, the next after the aforementioned appointed day, then nothing less will be done and decided by us with the present estates, in all measure, as if you and others had been present, which we also want to respect and execute everything as firmly, steadily and powerfully as if all estates, those present and absent, had consented to it. Let your beloved be completely guided by this. Given at Bononia on the one and twentieth day of Januarii, Anno 2c. in the thirtieth of our kingdoms, of the Roman in the eleventh, and of the other-all in the fourteenth.

Carol.

Ad mandatum Caesareae et Catholicae Maj est. proprium.

Vidit Waltkirch.

Alexander Sweat.

[628]{.underline} Section 1: The Emperor's Dealings with the Pope. No. 891 ff. W. xvi, 754-756. ZZA

891 A letter from Prince John to the Emperor stating that he will appear in person at the Imperial Diet. March 23, 1530.

The original of this letter can be found in the Weimar archives. It was already sealed, but was not sent in this copy, but in another one. Printed by Müller 1. 0. p. 452; by Walch and in Förstemann's "Urkundenbuch zu der Geschichte des Reichstages zu Augsburg," Vol. I, p. 116.

By the most lucious, most powerful Emperor, Your Imperial Majesty, my submissive and willing services are in all obedience before. Most gracious Lord! Your Imperial Majesty. Majesty. Letter, which is dated Bonaparte, the fifth and twentieth day of February, and was received by me yesterday, in which Ew. Majesty. Coronation, so the same Your Imperial Majesty. Majesty received there in Bononia on the day of St. Matthew the Apostle, and that His Imperial Majesty has finally decided to take possession of the city. Majesty finally resolved to join the Holy Empire of the laudable German nation in the most conducive manner, namely, to the Imperial Diet which Your Imperial Majesty will hold on the eighth day of April. Majesty's eighth day of April in Augsburg, I have read out all the contents in my humble opinion and gladly heard that Your Imperial Majesty has expressed her imperial approval. Majesty have received their imperial coronation and are willing to attend in Germany and further afield the Imperial Diet announced by Your Imperial Majesty. Majesty's announced Imperial Diet at Augsburg. To all of these, Your Imperial Majesty. Majesty I wish by God Almighty happiness, salvation and all the best, also hope to God, Your Imperial Majesty. Majesty. I also hope to God, that Your Imperial Majesty's future in the holy empire and the discussion at the Imperial Diet will be conducive to peace, unity, welfare and all good things by the bestowal of divine graces. I am therefore responding to Your Imperial Majesty's call for tenders. Majesty, which was delivered to me safely eleven days ago, as long as God Almighty preserves my health, I am willing to attend such Imperial Diet as Your Imperial Majesty has announced. Majesty in person. I have not wished to restrain Your Imperial Majesty from all this, and I respectfully submit to Your Imperial Majesty. Majesty command me in all submissiveness. Date Torgau, the third and twentieth day of March, Anno dni 2c. thirtieth.

Your Imperial Majesty. Majesty.

subservient obedient

Johans, Duke of Saxony and Elector 2c.

Johans L.i)

1. This is the Elector's own handwritten signature.

892 The oath taken by Emperor Carl V to Pope Clement VII before his coronation.

In Cölestins llist. oornit. torn. I., p. 16 reprinted from a writing that appeared in quarto in 1530 under the title: Kaiserl. Majest. Coronation happened in Bononia on the 24th day of February on St. Matthias day 1530.

Germanized.

We, Carl, Roman King and soon to be Emperor by the Grace of God, promise, assure, testify and swear by God and Saint Peter that in the future we will be a constant protector of the Papal Highness and the Roman Church to the best of our strength, understanding and ability, and that we will not do violence to any freedom of the Church, but will preserve and protect its authority, right and rule as much as we can, in which we call upon God Himself and these holy Gospels as witnesses.

893 Pope Clement VII's bull concerning the imperial insignia he had granted Emperor Carl V and the coronation he had performed on him.

March 1, 1530.

From Lünig's Imperial Archives, pari. Zsn. oont. II, p. 336. translated from the Latin by I. F.

Clement, bishop, the servant of the servants of God, for constant remembrance of the cause.

Since in the next month of February, on the feast of St. Peter, whom we succeeded, although with unequal merit, but with equal prestige and authority, our beloved son, William, of the title of St. John and Paul Cardinal Priest, wanted to perform Holy Mass at our request in the chapel of our palace in Bononia. We have been succeeded by our beloved son, William, Cardinal Priest of St. John and St. Paul, who, at our command, wished to celebrate the Holy Mass in the chapel of our palace at Bononia, where we are presently staying, and who, before we entered the chapel, anointed our most beloved son in Christ, Emperor Carl the Fifth, by virtue of our authority, and observed the other customary ceremonies, according to ancient usage: After the completion of these ceremonies and anointing, we entered the chapel and, during the mass, handed over the royal and imperial insignia to Carolo and placed an iron crown on his head. From then on, after three days, 2) namely, on the day of St. Matthew the Apostle, which was Carolo's birthday, he was given a crown of iron.

2. These "three days" are reckoned in the Roman way, including the first and third days. The first day is Peter's feast of the chair, February 22, and the third day is St. Matthew's feast, February 24.

630 Cap. 13: From the Imperial Diet in Augsburg in 1530. W. xvi, 756-759. 631

(him) with a golden crown, and at the end ordered us out of the palace over the bridge built for this action into the temple of St. Petronii. After Emperor Carl himself performed everything that such ceremonies entail, he was first made a canon of the main church of the most noble of the apostles of the city before the altar erected above the scaffolding by some canons of said church, who were staying in Bononia at that time and were present here; Afterwards, after having heard two speeches directed to this solennity, one of which was delivered at the entrance to this church by the bishop of Palestrina, the other, inside, by the bishop of Sabina, just above the emperor, in a sublime voice, he went to a certain chapel, where he had the vestments and regalia put on him, like those worn by the deacons; From there he rose to the throne prepared for him; there he received the anointing from the bishop of Ostia and presented himself before his eyes. While he was saying mass and had not yet finished reading the Gospel in Latin and Greek, we gave the emperor the royal and imperial insignia, which he had received from us three days earlier, and in particular put the ring on his gold finger and had the sword, which he was to use against the enemies of the truth, girded at his side; Then he crowned his head with a golden crown, gave him the scepter immediately, as the special ornament of kings, and the orb, on which the whole world was stabbed, into his hands, and finally left him to the kiss of peace, so that the incarnate, preaching, dying, risen and reigning Christ might instruct his congregation. Thereupon he sat down on the Caiferl. He then rose to the Caiferl throne, which stood next to our right side. After the end of the mass and the completion of everything that, according to the old custom, should be done at such a coronation, we rode into the palace from which we had come. And lest there should be any doubt in the minds of the presumptuous as to whether the iron (or Longobard) crown, which had been placed in the Modenese or Milanese church a long time ago, and the gold (or Roman) crown, which the Pope of Rome had been pleased to place on the Emperor's head in the aforesaid church of St. Peter, and both of which we now, at the humble request and entreaty of the Emperor and for legitimate reasons, presented to him in Bononia, would have as much force as if each of them had been presented to the Emperor.

had been handed over and accepted at the designated place according to ancient usage: In order that this doubt may be removed from the minds, we declare by apostolic authority, by virtue of the present bull, and we also want it to be brought down to the descendants, that all the above, and what has been done in this place, shall be as firm and immovable and retain its force as if that coronation with the iron crown at Modena or Milan had taken place, and immovable, and shall have and retain its force and continuance, as if that coronation with the iron crown at Modena or Milan, and this one with the golden one at Rome, had been solemnly performed in the aforesaid church, under the ordinary ceremonies; also want, by virtue of the present, that all judges and administrators in the papal palace, as well as the Holy Roman Church Cardinals, interpret, judge and pronounce it in the same way, and do not allow anyone to interpret, judge and pronounce it differently; add to this, from infallible science and apostolic complete authority, all deficiencies and errors, both in what should have happened by right and in what really happened, if some should have happened. Finally, by virtue of this writing, according to our special gift of grace, we grant Carolo, whom then Pope Leo the Tenth, of blessed memory, after the flesh our brother, cousin and predecessor, dispensed in a bull, that he could keep the kingdom of Neapolis next to his imperial regiment, to more caution the grace that he may and may freely keep this Neapolitan kingdom next to his imperial regiment, as long as he lives, without regard to all contrary apostolic decrees, letters of grace, statutes, customs, imperial laws 2c. Accordingly, all believers in Christ, vassals and subjects of the said Empire, of whatever rank they may be, even if they are emblazoned with the royal or papal dignity, in virtue of holy obedience, and as dear as our grace is to them, are hereby strictly bound and commanded that they ever and ever truly render the owed obedience to the aforementioned Emperor Carl. And no one shall take the liberty to offend this written declaration, will, decree, pardon and order of ours, or to act rashly against it. But if anyone should undertake to do so, let him know that he will incur the disgrace of the Almighty God and of His blessed Apostles Peter and Paul. Given at Bononia, in the year of the Incarnation of our Lord 1530, March 1, in the seventh year of our papal dignity.

[632]{.underline} Section 2: Preparations for the Imperial Diet. No. 894, W. xvi, 7ss-76i. 633

The second section of the thirteenth chapter.

Of the preparations for this Reichstag.

H.. Of the protesting Estates Derathschtagungi whether to appear at the Diet or not.

894 Chancellor Brück's concerns about the Elector's personal visit to the Imperial Diet, also regarding the arrangements to be made in the country for burdensome cases that arise, and where money is to be obtained. About March 12, 1530.

In Müller's Historie, Ud. Ill, eax. 5, p. 432. From the original in the Weimar archives, printed in Förstemann, Urkundenbuch, Vol. I, p. 18. The timing is according to Förstemann. On March 11, the imperial summons to the Imperial Diet had arrived in Torgau.

Most Gracious Prince and Lord! Your churfürstl. Your Elector's Grace Chamberlain has told me that Your Electoral Grace has requested that I should put into a brief record the concerns of my young master and of the councilors, which I indicated to Your Elector's Grace yesterday in a hurry. Your Elector's Grace that I should give a brief account of the concerns of my young master and of the councillors, which I verbally indicated to Your Elector's Grace yesterday in a hurry. Firstly, what concerns Your Electoral Grace. Grace. Your Elector's Grace's travels on his own behalf against Augsburg. Gn. opinion, as a praiseworthy Elector, is considered by everyone to be good, that Your Electoral Grace should take up the matter on Judica 3rd of July. Your Electors will rise on Judica April 3 and try to determine whether Your Electors will go to the Holy Land for the sake of their bodies. Gn. wander for the sake of their bodies, and take the trouble, because Ew. churfürstl. Gn.'s personal presence, whether God wills it or not, would be greatly beneficial; and if Your Electoral Grace would find that they would be able to take the trouble. If Your Lordships should find that the journey would be burdensome and troublesome for them, Your Lordship would not know how to advise anyone else. Gn. would have no other advice than, as Your Electoral Grace has said, that Your Majesty is the best. Your Grace himself has said that Your Electoral Grace will take care of her with distant travels. They spared her with a distant journey, since physical incapacity is the greatest marital liability; so, nevertheless, Ew. churfürstl. Gn. have shown their submissive obedience to Imperial Majesty with such travels. Majesty, and would like to express their gratitude to Your Electoral Grace. Grace, in the place of their Grace, to Augsburg, according to Your Electoral Grace. Grace. Your Elector's favor.

On the other hand, what concerns the article, that it should be discussed how to order and provide for the departure of Your Electoral Grace? Grace's departure should be ordered and provided for

Should, in the absence of Your Electoral Grace, a troublesome event or coincidence occur in the country. The following has been said: Your Electoral Grace, a year ago, when Your Electoral Grace wanted to travel to Speier, would have given my young master this and other things. Grace, when Your Lordship wanted to travel to Speier a year ago, had an order issued to my gracious young lord for this and other articles, which would still be in the Chancellery, and the same order should also be given to the judges who would stay here and would be ordered to do so. If, however, Your Electoral Grace would consider that more orders are to be given to them, then the same order should be given to the judges who remain here. If, however, Your Electoral Grace were to think that more orders than those of a year ago were necessary and should therefore be given to them, it would be in Your Electoral Grace, Your Grace. Grace, gracious favor, so the order could be put on it, before E. churfürstl. Grace, allhie departed.

Thirdly, concerning the market in Leipzig, everyone in the City Council has let themselves be heard to advise Your Lordship. Gnad, gladly and humbly to advise him, if he knew it: for one had hoped that your churfl. Grace, would have had to collect as much and more in their annuities on Walpurgis in the future as the expenditure on the Leipzig market would have been, and especially with the silver that Your Electoral Grace would have received for their share from the Leipzig market. Grace would have received for their share of the tithe in Leipzig, because the same would not have been kept. However, after Your Lordship's Grace had indicated through the Chancellor and me that the expenditure in Leipzig would amount to almost twenty thousand florins, no further advice was known, because Your Electoral Grace, with the reported Waltz, would not be able to pay the tithes. Gnad, with the aforementioned Walpurgisrent and the Zehentsilbern not want to let pay, that your churfl. Gnad, order to make an effort to take money from people, and to pay with some creditors, whom your churfl. Grace to pay in the market, to have patience until Michaelmas or for a year, in which also each one who is ordered by Your Electoral Grace to do so, and to do so in the case of a creditor, is to have patience. Grace, and if the creditors were indicated, would not be lacking in submissive diligence. However, and when your churfl. Graces would again come from Augsburg with the help of the Almighty, Your Serene Grace could consider further. Grace could consider further, and the articles, so next to Your Electoral Grace, by the Chancellor. Grace, have been presented by the Chancellor and myself, but not by Your Electoral Grace. Grace, but have not been heard at that time; so that one might come to the ways by which Your Electoral Grace can be removed from the situation. Grace, from the

[634]{.underline} Erl. Briefw. VII, 250, cap. 13, of the Imperial Diet at Augsburg in 1530**,** W. XVI, 761-763. 635

If they wish to come to the fearful burden of their guilt and obligation, God Almighty will undoubtedly grant them grace to do so, amen.

Thus, for my sake, as E. C. F. G.'s least servant, I shall not fail in any possible diligence that I understand or am capable of, and I command E. C. F. G. in all submissiveness.

E. C. F. G.

subservient

Gregorius Brück, D.

895 Letter from Landgrave Philip of Hesse to Chursachsen, explaining why it was questionable to attend the Diet in person. March 20, 1530.

In Müller's Historie, p. 435 and in Förstemann's Urkundenbuch, Vol.I, p.61 after the original in the Weimar archives.

To the Highborn Prince, Lord Johansen, Duke of Saxony, Archmarshall > and Elector of the Holy Roman Empire, Landgrave of Thuringia and > Margrave of Meissen, our friendly dear grandfather, brother-in-law and > godfather. > > For his own dear hands.

Our kind services, and what we can do dear and good, before. Highborn Prince, kind dear uncle, brother-in-law and godfather! We have received and read the contents of your dear letter, in which you inform us of the reasons for your dear will to personally attend the proclaimed Diet in Augsburg, and consider it good and request that we also personally attend the same Diet; We take it for granted that there is no need for your beloved to hurry so much to the same Diet, for we take it for granted, although we do not know it to be true, that it will not proceed as expediently and quickly as it has been proclaimed. As for our personally wanting to attend such a Diet, however, we cannot give your beloved a definite answer this time, for we have not yet finally decided on this, although we have reasons that may prevent us from doing so. Majesty has acted so ungraciously and swiftly with her and the others' messages, and especially with ours, on account of the booklet handed over, at Bononia 1): should we

1. "Bononia" by us instead of "Barselon^a" in the original; because not in Spain, but in Italy at Bologna this had happened. Cf. No. 858. 860. 863.
2. and to make an agreement of some kind, we consider what might result from this and what we might encounter; however, we have not yet finally decided on this. If, however, your beloved (whether we would attend such a Diet in person or not, and would provide it with our councilors) would consider it good that we send the delegates together beforehand, and let them advise us of all that the invitation brings with it, and that the necessity requires that action be taken on our behalf at the Diet; let your beloved in turn let us know, and we will show ourselves conducive to this. We do not wish to hold back your beloved's friendly opinion, but we are inclined to serve it in a friendly manner. Date Immenhausen, on Sunday Oculi March 20 Anno 2c. 30.

Philipp von GOttes Gnaden, Landgrave of Hesse, Count of Katzenelnbogen > 2c. > > Philipp L. z. Hesse 2c. sßt. 3)

Luther's letter of March 6, 1530, to the Elector of Saxony, in which he refuted all violent resistance.

See Walch, St. Louis Edition, vol. X, 532 ff.

B. What the Elector of Saxony has decreed for the provisional drafting of a Protestant confession of faith.

897 The Elector's order to Luther, Jonas, Pomeranus and Melanchthon to draw up a list of the disputed articles in the doctrine and ceremonies. Torgau, March 14, 1530.

The original concept of this document is in the archives at Weimar. Reprinted in Joh. Joachim Müller's Historie von der evangelischen Stände Protestation, 11b. Ill, oax. 6, p.438; in Cölestin, stist. 6onk. 1,134; in the Leipzig edition, vol. XX, p. 171; in the pre-p. "st., vol. II, p. 25; in Förstemann's Urkundenbuch, vol. I, p. 42 and in Erlanger Briefwechsel, vol. VII, p. 250. We give the text according to Förstemann.

Our greetings first, Venerable and Reverend, dear devotees and faithful!

We know not to leave you unindicated in your gracious opinion that we have been informed by the Roman Emperor's Majesty. Majesty,

2. Added by us.
3. M" - sorixsit. -

[636]{.underline} Erl. Briefw. VII, 250-252, section 2: Preparations for the Imperial Diet. No. 897 f. W. XVI, 763-765. 637

Our most gracious Lord has received a notice of the Imperial Diet, so that in the future, on the eighth*) day of April, we, like others of the Holy Roman Empire, are required to go to Augsburg to attend the Imperial Diet which Her Imperial Majesty is to hold there in person. We are sending you the present copy of the notice of the Diet, the contents of which we have notified to you.

Because, among the most important matters to be dealt with at such a Diet, there is one concerning the discord in our Christian religion, and because of such most important matters, it is expressed that such a measure should be dealt with and decided upon. Namely, to hear, understand, and consider in love and kindness every opinion, opinion, and opinion between the estates themselves, to bring and compare this division into one Christian truth, to put away everything that would not be rightly interpreted or acted for both parts, to adopt and hold by all of us one united and true religion, and as we are and contend all under one Christ, thus to live all in one fellowship, church, and unity, and finally thus to make good unity and peace: We consider that the high and unavoidable necessity requires, because such a Diet may be held at a Concilii or National Assembly, that we should, for the sake of all the articles for which the discord has arisen, both in faith and in other outward church customs and ceremonies, be held, be most favorably resolved, so that before the beginning of this Diet we may be constantly and thoroughly determined whether, or in what form, and also how far we and other estates, if the pure doctrine is accepted and admitted by them, may and may suffer action with God, conscience, and good reason, even without burdensome annoyance. Since the matters, as we cannot otherwise understand the aforementioned proclamation of the Diet, are to be carried out in such a way: that no one can consider and deliberate better, more thoroughly, nor more constantly, than you, as we also graciously request of you herewith; and especially that you want to carry out such consideration, other matters and business in peace, in such a way that you may be able to finish it between now and the next Sunday Oculi 20. March, and on the aforementioned Sunday you may all come to Torgau with it; as we have decided, considering that the time until the Imperial Diet is quite short.

1. "achten" is used by us instead of "andern" in Walch. Cf. No. 890. 891.

is short, and we will have to rise without delay, want to leave completely to you. And although in the foregoing announcement nothing is expressed that each estate should bring its preachers and scholars to such an action in due consideration; therefore we may not well consider how it is to be achieved that each one's opinion and opinion may be heard and then acted upon in unity: Nevertheless, it is our gracious request to you, Doctor Martin and Doctor Jonasen, provost, as well as Magister Philipsen Melanchthon, that you take care of yourselves and your things, and also do as much as possible in our university in Wittenberg that your absence be read in your place, so that you may be with us again in Torgau on the day we appoint you, and then travel with us as far as Coburg, along with Magister Spalatin and Eisleben. In the meantime, God wants to know how the presentation of each part of opinion and opinion is to be done and held at the Imperial Diet in Augsburg. For if the Estates are permitted, as necessity requires, to summon their preachers and scholars to Augsburg, we will then have you summoned to us from Coburg. If, however, the preachers and estates do not wish to be admitted and escorted, you, and especially you, D. Martinus, shall nevertheless remain at Coburg until we give further notice. In view of what is at stake in these matters for all of us and for all of Christendom, we want to be unburdened, as we want to be completely provided for; in this you show us a special, serious and gracious favor. Date Torgau, Monday after Reminiscere March 14 Anno Domini 1530.

To Doctor Martinus. Doctor Jonas. Pomeranian. > > Philip Melanchthon.

898 D. Mart. Luther's letter to D. Justus Jonas, who was still on visitation at the time.

March 14, 1530.

This letter is found handwritten in the Ooä. Lostoed. Printed in Cölestins List. Oonkssk., vol.I, p.24; in Buddeus, Kuxxlsm. epist. Imtk., p. 82; in De Wette, vol. Ill, p. 564 and in Erlanger Briefwechsel, vol. VII, p.253.

Newly translated from the Latin.

2. Walch: "with" instead of: "nit".

[638 Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, 765-767. 639]{.underline}

To Justus Jonas, Visitator in the Duchy of

Saxony.

Grace and peace in Christ. The Prince has written to us, that is, to you, Pomeranus, Philippus and me, in a letter addressed to us jointly, that we should come together, put aside all other business, and before next Sunday complete what is necessary for the future Imperial Diet on April 8. For Emperor Carl himself will be present in Augsburg to settle everything amicably, as he writes in his bull. Therefore, even though you are absent, the three of us will do as much as we can today and tomorrow; but it will also be incumbent upon you to assign your work to the other companions 1) so that the Prince's will is done, and to join us here tomorrow. For everything is urgent. May Christ grant that all may be done for His glory. Amen. At noon on March 14, 1530, Martin Luther.

899 The so-called Torgau Articles on Disputed Doctrines and Ceremonies, drawn up after the above Electoral Decree, which became the basis for the second part of the Augsburg Confession. Between March 14 and 20, 1530.

These articles are found in the supplements to Brück's Geschichte der Religionshandlungen auf dem Reichstage zu Augsburg im Jahr 1530 im Archiv zu Weimar, Bl. 306 bis 323 d, where Förstemann found them and had them printed in his Urkundenbuche, Vol. I, p. 68 ff. Walch identified them, as has been done until recent times, with the Schwabach Articles, No. 874 in this volume, against which the following text is directed. Cf. No. 905.

900. of D. Conrad Wimpina, D. Johann Mensing, D. Wolfgang Redörfer and Lic. Rupert Elgersma short and Christian instruction against the confession of D. Mart. Mart. Luther, from the presently held Imperial Diet at Augsburg, and divided into XVII articles.

This manuscript was published in 1530 at Augsburg in quarto under the above title. After that it is included in the Wittenberg edition (1569), vol. IX,

1. Jonas' co-visitors were Benedict Pauli, Sebastian von Kötteritz and Bernhard von Hirschfeld.

Bl. 402; in the Jenaer (1566), Bd.V, Bl. 16d; in the Altenburger, Bd. V, p. 16 and in the Leipziger, Bd. XX, p. 3. It refers to the Schwabach (not the Torgau) articles, as already noted in the previous number.

To the most illustrious Highborn Prince and Lord, Mr. Joachim, Margrave of Brandenburg, Archemperor and Elector of the Holy Roman Empire, of Stettin, Pomerania, of the Cassuben and Wenden Dukes, Burgraves of Nuremberg, and Princes of Rügen: we offer ConEradus Wimpina, Johann Mensing, Wolfgangus Redörfer, Doctores, and Rupertus Elgersma, Licentiatus 2c., our prayers to God, together with willing and diligent service in all submission, ready beforehand.

Most Gracious Prince and Lord! It may not be unreasonable to wonder how and for what reason Luther has now made a special confession of his erroneous faith in XVII articles against this Imperial Diet, here at Augsburg: although shortly before this he has also issued a final confession of his faith, 2) in which he also famously promised to persevere with death, and yet in this last confession he omitted much that he had set forth and confessed in the previous one. About all this, several hundred articles, some of them unchristian and heretical, others seditious and seductive, are still found in his previously written books, which he did not touch with the least word in his first and this other confession, but passed over all of them in silence. If he perhaps wanted to think that all of these should be forgotten because he did not raise them again, and therefore no further blame should be assigned to him, he would be far wrong. For since he gave cause to many blasphemies, theft of spiritual goods, seduction of many chaste hearts into sinful fornication, transgression of oaths and vows, outrages and deathblows, along with other many more manifold unchristian acts, with his writings and teachings; And whether he would now also refuse and revoke the same, as he will not do after the manner of all heretics (as is to be expected); or whether the now known articles would also be unpunishable, as they do not find all of them; nevertheless so many evil deeds, of which he has been the instigator, assailant and causer, must not remain unpunished with him. For this reason, these articles of his present confession are not held in the highest esteem by anyone, nor are they

2. The so-called "Great Confession of the Last Supper," St. Louis edition, vol. XX, 894. See Col. 1094 there, § 509.

640 Section 2: Preparations for the Imperial Diet. No. 900. w. xvi. 767-770. 641

who alone may almost grieve, because the previous his Jrrsale and public transgression, more than that, much more important and these all probably, as they say, would like to bite out the eyes.

And so we have heard that the XVII articles of this new confession of Your Electoral Grace, perhaps in such a way that everything contained therein should be good, Christian, and blameless, have been sent here to Augsburg, and although we are certain beyond all doubt that Your Electoral Grace, as a praiseworthy Christian Elector, has not only come from the innate Christian virtue of their noble ancestors and forefathers, but has also inherited them from their noble ancestors and forefathers. We are also certain, without doubt, that your Electoral Grace, as a laudable Christian Elector, not only brought and inherited from their noble forefathers and ancestors out of innate Christian virtue, but also highly enlightened with well-founded Christian doctrine, and thus fortified, that such and other such unfounded articles of your Electoral Grace do not move anything, much less move us. They can move nothing at all, much less seduce:

However, in order that this Luther's precept may nevertheless be regarded by some as good and right, and that nothing justified against it may be raised, we have briefly explained a special and Christian opinion on each article as to how it should be kept, so that every pious Christian may know how to keep it, without any danger or doubt, according to the order and constitution of the common Christian church. This is attributed to E. Ch. G.'s benevolent opinion, humbly requesting that we graciously accept this diligence and benevolence of ours in ordinary graces; to which E. Ch. G. we willingly acknowledge our property in all servitude, and also owe it to her, to which we also hereby humbly command ourselves.

To the I. Article.

It would be quite unnecessary for Martinus Luther to raise this first article confession so bravely and highly here, so that everything and much more than is understood in this article by him has been reported, determined, and repeated many times before by many concilia many hundreds of years ago, and is also taught, prayed, read, and sung daily in Symbola Athanasii, at prime time, in the office of the mass, and other tides of the priests, and also ordinarily by all devout Christians.

To the II. Article.

This article is much less necessary to recover than the previous one. For it has not been challenged by the common Christian church in many hundreds of years. What the above means

The heretics mentioned in the article, and many others, have erred, and everything has been condemned and extinguished by God's help and the knowledge of the Fathers in many churches, so that it would not have been necessary to recover from Luther at this time.

To the III article.

This article, as the Christian Church prays it, and especially as the only begotten Son of God, our Lord Jesus Christ, born of the Virgin Mary, suffered under Pontius Pilate, was crucified and died 2c., has no challenge; therefore, as something special, it was unnecessary for Luther to recover it. What is buried deeper in these words, however, is better explained by schoolcraft than common speech.

It is considered, however, that Luther included these three articles of his confession and placed them at the top, in the opinion that he would like to cover up the other articles of his confession, which are also not included here, and to introduce the following ones all the more apparently.

To the IV. Article.

That original sin is a real and true sin, and not only a defect or infirmity, but also such a sin in membris, which condemns all men who come from Adam and separates them eternally from God, is to be understood only before baptism. For after baptism there is no condemnation for those who are in Christ, Rom. 8, 1. Which Christ, through his bitter suffering, working in the sacrament of holy baptism, washes away all sin; although after baptism the affection and incitement of sin, called in Latin fomes peccati, and by Paulum lex in membris, remain as infirmities for man's redemption, and thus the 51st Psalm, v. 7, and Romans 5, v. 12, are to be understood.

To the V. Article.

We admit that all men before baptism, and also those who are mortally wounded after baptism, are sinners, subject to sin and death, and also to the devil, as Luther confesses in this article; and that even such sinners by their own powers, or by their own works, cannot work themselves out of it, and can neither become righteous nor godly, nor can they prepare themselves or send themselves to righteousness, to hear all things by themselves. For we know, as Paul says 2 Cor. 3:5, that we are not ge-

642 Cap. 13. from the Imperial Diet at Augsburg 1530. w. xvi. 770-772. ß4A

nough to think something good out of us than out of us 2c.

But that the sinner should not be able to obtain or prepare himself for further grace, through which he would like to have good works and merit, through previous divine gracious help and mercy, which the Almighty God does not deny anyone, as he also says through John in Revelation Cap. 5, 10.: I stand at the door and knock, if someone lets me in, I will enter to him 2c., Luther nor anyone else will not receive. For publicly Sprüchw. 16, 1. is written: It is man's to prepare his soul; and Sir. 2, 20: Those who fear God will prepare their hearts, and before His face they will sanctify their souls. From which it is to be noted that also the sinner, if he is found by divine gracious help, may by virtue of the same divine help prepare himself by good works for further grace and righteousness, and finally for salvation; as publicly the text Apost. 10, 4. by Cornelio, to whom the angel said: Your prayer and alms have come to remembrance before God, through which he has come to the perfect knowledge of Christ's righteousness and to final blessedness.

From this it follows that the only way to righteousness and salvation from sins and death is not only to believe in the Son of God, who suffered for us without any merit or work, although faith is necessary in all these things, and no scripture commends faith alone as the only thing that saves, but faith that works through love, Gal. 5, 6. This is also the same faith that justifies, as Paul says Rom. 10, 10: With the heart one believes 2c. For faith that does not work through love is of no use, as Paul confesses in 1 Corinthians 13:3, just as works are more associated with love than with faith. Because faith can be without love, without merit, in the case of many gross sins.

So also the saying Joh. 3,16. that all who believe in the Son of God shall not perish, but have eternal life, is to be understood as John himself interprets it, when he says 1 Joh. 2, 4.: Whoever says that he believes in God and does not keep His commandments is a liar, and the truth is not in him.

To the VI article.

That faith is not a human work, nor possible from our own strength, but it is God's work and gift John 6:29, which is the work of God.

We allow the Holy Spirit to work in us, but it is infused into us with other virtues in baptism, which, if it is formed and adorned with divine love, also does many good works. But if love is not present, faith is incapable of doing good, meritorious works on its own, as St. Paul says in 1 Cor. 13:3, where he attributes good works primarily to love, because love is the sum and whole perfection of the law, Rom. 13:10.

To the VII article.

We also confess that above the faith infused in baptism by the Holy Spirit, by which the children are saved (for without faith no one can please God, Heb. 11, v. 6), it is still necessary for the baptized to instruct them in the articles of faith and to proclaim them to them; which is done through the ministry of preaching, but by means of inward enlightenment, without which the ministry of preaching would be little effective. From this it is concluded that the two, as the ministry of preaching and infused faith, are all necessary to the salvation of the soul of those who have come to their years.

To the VIII. Article.

We confess that not only the two sacraments, as baptism and Eucharist, are expressed in the article, but also five other useful ones, through which God also gives faith and His Spirit to those who desire it; as clearly and sufficiently founded in the Holy Scriptures, to recover here is much too long.

To the IX article.

That the Sacrament of Holy Baptism was instituted by God the Lord to wash away all sin and to sanctify those who are baptized, is clearly stated by St. Paul in Titus 3:5: "By His mercy He has made us blessed, through the washing of the other birth, and the renewing of the Holy Spirit, whom He poured into us abundantly. Therefore, baptism is not to be considered a mere and empty sign, as the Jewish sacraments were, because it sanctifies inwardly those who touch it by heart.

To the X. Article.

In the Sacrament of the Eucharist, that is, of the Corpus Christi and the Blood of Christ, we confess that, although there is bread and wine before the confirmation

644 Section 2: Preparations for the Imperial Diet. No. 900. W. xvi, 772-775. 645

But after the confirmation we do not confess that bread and wine remain there, but only the form of the same, and under each form the true body and blood of Christ, and the whole Christ, are contained undivided and perfectly, and this by virtue of the words which Christ himself has spoken and set forth. And because holy faith must first proceed in this sacrament before it is received, it appears more that divine love, than faith, is increased and nourished thereby; as it is also called a sacrament of unity, incorporation, and love.

To the XI article.

That the secret confession should not be enforced by laws, as little as baptism 2c., we do not allow; because an unbaptized person does not belong to the church; therefore the church does not yet have to command him, as Paul teaches 1 Cor. 5,12. But a baptized person is now subject to the holy church, should also be kept as a child by the kind mother for the best, and if necessary, be ordained by compulsion. And because at all times from the beginning of the world, first in the law of nature, confessio mentalis, and at the time of the written law, with the Jews, confessio ceremonialis, from divine commandment, well heavier than our confession, and Christ did not come to abolish the law, but rather to confirm it Matth. 5,17., and he himself also said to the apostles f^Joh. 20, 23.: Whose soever sins ye forgive, let them be forgiven 2c., and so in this and other places confession is indicated and instituted as necessary; and John says 1 John 1:9.If we confess our sins, God is faithful to forgive us our sins; which all the holy fathers understood of sacramental confession: so the church has sufficient and well-founded cause to command such a comforting, wholesome and useful thing to the unwilling, who otherwise do not want to recognize their own benefit; as then the common Christian church by the chapter Omnis utrius- que de poen. to which every Christian owes obedience, because Christ publicly said, "He who does not hear the church is a pagan and a publican" Matt. 18:17.

However, the Christian church does not admit that each person alone should confess some sins that he is guilty of inside and some that he is not. For St. Augustine calls such a thing more a gleaming than a true confession. For many people, and especially of this time,

who have a holey and torn conscience, yes, who completely trample it underfoot, who also have no conscience at all of broken vows and oaths 2c., along with other much more gross sins. If absolution, as Luther confesses, is to take away all sin, then confession must also be made of all sins, as much as is possible for the person.

To the XII. Article.

That on earth there is and remains a holy Christian church until the end of the world is shown by our Christian faith when we say: I believe the common holy church. And that there is also such a church in the believers in Christ is beyond doubt. But that in such a church also there is a Christian authority, so that the church does not remain disordered, is shown to us by St. Paul Eph. 4, v. 11. 12. that Christ, when he ascended into heaven, left behind him some as apostles, prophets, evangelists, pastors and doctors, for the perfection of the saints, for the edification of the body of Christ 2c. And further 1 Thess. 5,12.: We ask you, brethren, to recognize those who work among you and preside over you in the Lord 2c., and to the Hebrews on the 13th, v. 17.: Be obedient to your stewards and submissive; for they watch, as those who are to give account to God for your souls 2c. Such an assembly of rulers and spiritual rulers, because they have the power to order and discern in the church, is often also called the church, to which Christ also directs us, saying Matth. 18, 17: "Tell the church; for which reason the church is often called and discerned otherwise than for all believers in Christ alone.

From this it is clear and evident that not those, as Luther confesses in this article, who keep, believe, and teach the above-mentioned laws, articles, and pieces, can be or be called the Christian church, because they have deviated from the unity of the church, and from the obedience of the ordained rulers and spiritual rulers, from the same order and knowledge, with this and many other heretical articles, and have wilfully left. And even if they are persecuted and martyred in the world because of their insanity and disobedience, they should know that the devil also has his martyrs.

But that the Christian church should not be governed by statutes and ordinances is openly contrary to the Holy Spirit and Paul, Acts 15:17, 27. 15, 17, 27, when he commanded to keep the doctrines and statutes of the apostles and elders, which were ordained at Jerusalem in the assembly.

646 Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, 775-777. 647

Ceremonies, which for the glory of God, for the stimulation and increase of the devotion of Christian people, are appointed and decreed by the aforementioned rulers of the church, cannot be counted as useless splendor, but as a Christian adornment and display of Christian love and faith. Therefore it cannot be unreasonable nor useless to bind them to place, time, person and donor, because the church must and will be still on earth in time, among persons and places. Thus St. Paul teaches in 1 Corinthians 14:40: "Let everything among you be done in good order and honestly.

To the XIII article.

This article is not to be disputed, if it is understood in such a way that the believers who have done good will be saved, as John 5:29 says: "They will rise again at the last day, those who have done good, to the resurrection of life. 2c. For Christ Himself says Matth. 7, 21: "Not every one that saith unto me, Lord, Lord, entereth into the kingdom of heaven; but he that doeth the will of my Father.

To the XIV article.

As much as is reported in this article about secular authority and rule, is also to be understood about ecclesiastical authority and rule; because ecclesiastical authority, out of necessity for the church no less than secular, must be preserved, so that everything happens in good order and honestly; for which reason pastors and doctors, as sufficiently indicated above in the twelfth article, are also reported by Paulum.

To the XV. Article.

This article is quite Viking, full of falsehood and blasphemy, if one may not still execute deeds that someone is forbidden the marriage. If, however, the priesthood, by vows, has abstained from marriage, the Christian church has good cause to compel them to keep their vows. The same is done with the monks, and should be kept.

That the priests and monastics should live chastely has been kept in earnest from the time of the apostles until now, and has been brought to us, since the apostles, according to the teaching of Christ, Matth. 19, 29, forgave their wives, and never found that their disciples had wives in the priesthood. Since we know that the priests and Levites of the Old Testament, if they were to be in their service, were to sanctify themselves, to live chastely, and to be free from the

The priests had to abstain from women, 3 Mos. 6, and in many other places; and David was refused the priestly bread by Abimelech, until he abstained from women three days before. Much more the Christian priests, who are now bound to serve not the shadows, but the truth, if they are to deal daily with the true bread of heaven, the chaste body of Jesus Christ, take it themselves, and give it to other people, should keep themselves chaste at all times. For Paul also, for the sake of prayer, exhorted the married man to abstain for a time from conjugal works.

Although eating meat is not in itself a sin, nor is it forbidden by the church inasmuch as eating meat is in itself evil and sinful, but because Christians do not follow the apostolic teaching, as St. Paul teaches in 2 Corinthians and Cap. 11:27, the church, as a careful mother, has had good cause to forbid such fasting. Since Christians do not comply with the apostolic teaching, as St. Paul teaches in 2 Cor. 6:5 and Cap. 11:27, the church, as a careful and kind mother, has had just cause to enjoin such fasting and not to eat meat for several days to bridle our naughty corpse. So that no one can justly complain with truth that eating meat is forbidden to him in any other way than this. Since monastic vows, both in the Old Testament and now and in the New Testament, have been practiced, vowed, and counseled in many ways, as the apostles also prove with the undressing of many virgins, and have led them to the world, who can say that such monastic vows, abstinence from women, and meat-eating are devilish doctrines (as Luther says)? And he wants to shame this with St. Paul's 1 Tim. 4,1, since Paul himself advised virginity, and also consecrated Theklam in Jonio as a monastic virgin with many others. And such vows and abstinence are good and certain pointers in Christ, which is the right and true way to grace and salvation.

On de" XVI article.

That the mass, hitherto a sacrifice and a good work, should now be an abomination is Luther's deliberate blasphemy, which he will never be able to prove. As many scholars have commanded him to prove, he has never been able to do so, nor will he ever be able to do so. Therefore, the holy mass, which is a sacrifice and good work for the living and the dead, has been kept from the time of the apostles until now, as all the holy fathers' writings prove, and will remain even longer until Christ comes again, as St. Paul says Cor. 11, 26: Mortem Domini annunciabitis, donec veniet....

[648]{.underline} Erl. (2.) 2t, 337 f. Section 2: Preparations for the Imperial Diet. No. 900 f. W. XVI, 777-779. 649

But that the Sacrament of the Holy Corpus Christi should be administered under two different forms to each faith, is to be sought by no means. For this would be the cause of great unbelief and heresy, as if Christ should not be perfect under one form, when he is especially perfect in every form, because of the independence, reality, or spiritual fruit, called in Latin essentiae et efficaciae. Because of this and other causes, and also because of danger and misreverence, the church has recognized and ordered in two councils, at Costnitz and Basel, one form, as has been held in the church before, to be given to the laity; from which also the laity are not harmed at all, but from which their grace and merit are raised and increased in Christian obedience.

To the XVII article.

There is no doubt that ceremonies and divine services must be in the church. But what the ceremonies are that strive against God's word, as Luther reports, is not yet known. But if some of them were indicated in this way, then they would be spoken of.

But that each one should make new ceremonies every day, according to his own frivolity, willfulness and inconstancy, would be contrary to the common peace and cause great annoyance. This is also contrary to Paul when he says: "All things should be kept honest and orderly among you, 1 Corinthians 14:40, and each one should let it remain so, 2c.

901.9 Martin Luther's response to the cries of some papists about the XVII Articles.

This document is the preface to the 17 Schwabach Articles, which Luther himself published and which have already been communicated in No. 874. The locations are given there. Also the second edition of the Erlangen edition, Vol. 24, p. 334, identifies still, as well as Walch, the Schwabacher and the Torgauer articles, although already Förstemann in his Urkundenbuche, Vol. I, p. 67 and Müller in his introduction to the Concordienbuche have clarified their relationship to each other.

To the Christian reader Martin Luther.

Grace and peace in Christ! Seventeen articles have recently gone out in print under my name, with the title as if I wanted to submit them to the present Diet, of which I have never had any thoughts.

I have. It is true that I have helped to introduce such articles (for they were not introduced by me alone), not for the sake of the papists, nor to be introduced at this Imperial Diet...) But they know well for whose sake they are introduced. I would not have provided that they should come to the day, much less that they should go out with such a title under my name. And whoever did it would have preferred to leave it to me, as he well knew that he had no order or permission from me.

2. not that I shun the light, or do not think such articles right; they are all too good and far too delicious for me to bargain with the papists about them. For what do they ask for such beautiful, divine, high articles? It would be just as if I wanted to trade with sows of pearls and with dogs of the sanctuary. There belong articles of marc and bran, of bones and legs for such saints. What should the sow muscats? It would be the last three articles; the same, I think, they would consider to be against them. For they are a little affected by their pomace and bones, which they do not like to let go.

Or if one did not want to trade their pomace and bones, one could have taken from the holy ecclesiastical right for it otter poison and devil's filth, as one is, who is called Si Papa, in which they teach: And if the pope leads such a shameful life that he leads countless souls to the devil every day in hell, he should still not be punished nor defended for it. These are the right knots and articles, for which they devour the goods of the world; and yet all unpunished, obdurate, unrecognized, while murdering and burning, since even their own right does not permit it. So they shall receive the reward of their error in themselves, until they perish, amen.

4 Therefore, I ask the printers once again not to proceed in this way, and with their untimely printing make me unhappy and the others a monkey's tail. I would have liked to remain silent here, and let go of what is going on,

1. The opponents had been misled by the title given to the Schwabach Articles by Hans Bern in Coburg. See No. 874.

[650]{.underline} Erl. Briefw.vli, 323. cap. 13. of the Imperial Diet at Augsburg in 1530. w. XVI, 779-781. 651

if the tiresome pawing, boasting, defiance and blasphemy had not resulted from the fact that these swine and dogs search so closely that they also almost began to search out my thoughts and write about them.

5. Let us now pray with all diligence and earnestness and call upon God to give His grace at the present Imperial Diet, and to grant His Holy Spirit with power to the pious, good Emperor Carol, who sits like an innocent little lamb among many such sows and dogs, yes, among many devils (with whom there is no praying to God, but only defiance and insistence on their own wit and power), but vain defiance and insistence on his own wit and power), bestow his Holy Spirit with power to establish peace and good rule in German lands, so that we may all escape the rut that is already bound over our skin and will not be lacking. God himself must create good things in the Diet with his own power; otherwise both emperors, princes and all the estates of the empire's council and art will be nothing; the devil is so angry and bitter. And each of them should therefore think that such a Diet should be of the highest value to him, that he should enjoy its beauty where God will be present, and pay for it badly where the devil will be the abbot, as he has in mind, and intends to introduce other articles that are also cruel to look at. God help us, amen.

902 Philipp Melanchthon's letter to Luther, in which he reports to him, among other things, that he is working on the production of the Augsburg Confession. May 4, 1530.

The original of this letter can be found in the Leipzig City Library. Printed in the Lpp. Melanect., lib. I., x. 4; in the London edition of the same, lib. I., 6P. 3; in Cölestin, dist. eorn. VuA., vol. I, p. 39; in Dav. Richter's OenealoNa ldutderioruna, p. 355; in Oorp. Lei. vol. II, p. 38; in Chyträus, dist. eont. p. 26 and in Erlanger Briefwechsel, vol. VII, p. 323. German in the Hist. of the Augsb. Confession of Chyträus, p. 26 d and in Walch. We have translated according to the Erlanger Briefwechsel.

Newly translated from the Latin.

To D. Martin Luther, his very dear father. Hail! When we wanted to write to you today through the messenger of Jonah, behold, contrary to our expectation, yet exceedingly desired,

Your letter 1) was delivered to us. Your kindness is very pleasant to us, and we ask that you write to us as often as possible about all your affairs. From Nuremberg we have addressed a letter to you, about which I have also given orders to this messenger that he should demand that it be handed over to him if the same had not yet been sent. At Augsburg we have received more certain news, for yesterday the young man 2) of Count Albrecht returned, who had been sent to reconnoiter the Emperor's travels. He reports that the Emperor has departed from Trent and, if our calculations do not deceive us, he has already arrived in Insbruck.

Count Heinrich von Nassau has written a letter full of goodwill and kindness to our prince, exhorting him to come to the Diet early. 3) Although people's talk is of various kinds, we still have good hope for the Emperor's will. But the matter, as you know, is in God's hands. Therefore, what you do, you must pray, as I know. . Apart from ours, there is no other prince here. It is said that Duke George will be here in three days, bringing with him the Cochläus 4), from which, by changing a few letters, the bird xxxxxxx jackdaw becomes, of whose kind you have written to us, how sweetly they practice their oratory in your neighborhood. Therefore a prophecy from the birds has taken place. And that thou mayest know that this is by no means trivial, Eck, who, when doubled, emits the cries of the jackdaws, has gathered together a great heap of theses 5). He demands of the princes that a disputation against the Lutherans be instituted. He has my old friend Billicanus 6) as an accomplice, but he threatens us.

1. No. 5 in the appendix to this volume, dated April 29.
2. Here he is called puer, but in a letter of Jonas to Luther from May 4 aäoleseens X. äs Hütten.
3. The letter of the Count of Nassau was written on May 1 at Brixen and reached the Elector at Augsburg on May 3. The latter's answer of May 4 is found in Förstemann's Urkundenbuch, Vol. I, p.I62.
4. In the original: Coeüleain - the snail. Compare St. Louis edition, vol. XIX, introduction, p. 30 d.
5. no less than 404 theses, which he had printed in Ingolstadt for a possible disputation in Augsburg. The disputation note (sedeäa, as he himself calls it) comprises 18 quarto leaves.
6. Billicanus was an extremely fickle man. At first, he held with the Lutherans. (See Luther's letter to Hausmann of Jan. 20, 1526, St. Louis edition, vol. XIX, 515.) But already on January 16, 1526, at the-

[652]{.underline} Erl. Briefw.vn.3Z3f. Section 2: Preparations for the Imperial Diet. No. 902 f. W. XVI, 781-783. 653

frightening. There are many others, which I may not enumerate, in truth jackdaws and ravens upon ravens, and which may become so hereafter. The chancellor of Hesse, namely Feige, came yesterday and said for certain that his prince was on his way. At the same time Schnepf came, a very good man, who is very friendly to you, who gives us some hope that his prince can be kept in the right, although he does not hide the fact that there is great danger. He tells us how great a struggle he has to endure with him over the Lord's Supper. He says that he is continually besieged with letters from the Swiss, and that almost every month the city master Sturm approaches him to urge his master. This grieves me very much. Perhaps it would be useful if you wrote to him, or at least to our younger prince, in order to fortify Philip's heart 1) in the right doctrine. He often seems to be moved by minor impulses. I have made the entrance of our protective writing (apologiae) 2) a little more oratorical (feci ητοριχώτερον*),* when I wrote it at Coburg.

had. In a short time, I will either bring it myself or, if the prince does not allow it, send it.

At the same time as Luther wrote the letter just mentioned, he addressed a letter to Oekolampad, in which he went over to the latter in the main. On March 18, he wrote quite differently to Pirkheimer. (Cf. Erl. Briefw., Vol. V, p. 311, note 4.) In 1527 he again approached the Roman Church, in September 1529 he applied for the Master's degree at the Old Believer Faculty of Heidelberg, but was turned down, and then turned to the Faculty of Wittenberg, which he had just deserted, in order to obtain the Doctor's degree. When Eck listed him in his 404 theses as one of those to be fought, he was so frightened that he recanted before Campegius in Augsburg on October 30, 1530, and had himself released from the priesthood by him. Then he engaged in merchandising with his father-in-law in Nördlingen for a while, until the people of Nördlingen received word of his atrocious apostasy and their anger against him broke out. Now that the danger from the emperor was over for him, he privately and publicly disavowed the Augsburg process, renounced merchandising and became a Protestant preacher again.

1. In the text: roLdes Macedonians; so calls

Melanchthon often called the Landgrave Philip of Hesse because of his resemblance to Philip of Macedonia after the rain and after the manner.

2. The exoräium is not to be understood as the preface to the Augsburg Confession addressed to the emperor, which Brück had written and Jonas had translated into German. To refer it to the articles of faith themselves, as Förstemann, Urkundenbuch, p. 460, assumes, does not seem feasible to us; it will rather be a preface to the Torgau articles, as Knaake concludes from the letter of the Nuremberg envoys to the council there (6orr>. liek. II, 83).

I almost forgot to mention your Cajetan among the jackdaws. Because one says that the emperor brings this one. 3) At Nuremberg I had heard of Campegius, but here they say it is Cajetan. Of course, I would prefer it to be Campegius, a man experienced in civil matters. The other is an inconsistent and rude man; there is nothing to be done with such kind of people. Doctor Caspar 4) sends a letter and medicine; Christ keep you. I am returning your wife's letter to you. I have kept Caspar's letter 5); with regard to him, if God gives us a happy return, we will see to it that he gets into a more adequate position. If I were there, it would not be burdensome for me to support him with the deed. Farewell and write again. Wednesday after Philippi and Jacobi May 4 6) 1530.

Philip.

903 An extract from the copy of the Confession that Spalatin wrote in his own hand at Augsburg before its complete establishment.

This extract is from Cyprian's Beilagen zur Historie der Augsburgischen Confession, p. 167. The original of Spalatin's entire record is in the Weimar Archives L6I. L. ^ol. 37, no. 1, pp. 32-62, reprinted in Förstemann, Urkundenbuch, vol. I, pp. 310 ff. The 32nd leaf has the inscription by another, contemporaneous hand: "Articles of Faith and Report of the Articles in Dispute." Spalatin's handwriting goes no further than the first third of the 27th article of the Augsburg Confession.

Articles of faith and doctrine.

First of all, in our churches it is taught and held unanimously, according to the decision in the Concilium Nicenum, that there is one divine being, which is called and is true, and yet there are three persons in the same divine being, equally powerful, equally eternal, God the Father, God the Son, God the Holy Spirit, all three One divine being, eternal, undivided, infinite in power, wisdom and goodness, one Creator and Sustainer of all visible and invisible things; and by the word is understood not a piece, nor a quality in another, but an independent thing, as then the holy fathers in this

3. This was a false rumor.
4. Lindemann, personal physician to the Elector.
5. Cruciger.
6. In Cölestin and then in Walch the wrong date: Thursday after the Exaltation of the Cross.

654 Erl.Briefiv.vii.s3o. cap. 13. of the Imperial Diet at Augsburg 1530. w. xvi.783f. 655

The word "person" was used in the first place. Therefore, all heresies contrary to this article are rejected and condemned in our churches, such as the Manichaeans, who set up two gods, one evil and one good; likewise the Valentinians, Arians, Eunomians, Mahometans, and all the like; Also the old and new Samosatians, who put no more than one person in the Godhead, and make sophistry of these two, Word and Holy Ghost, pretending that they need not be three distinct persons, but that "Word" means the bodily Word or Voice, and that the Holy Ghost is a created impulse in the creatures.

Art. 6. Furthermore, it is taught and preached in our churches that touched faith should bring good fruits and good works, and that one should do good works and all the things God has commanded for the sake of God, not to earn God's grace by such works; for forgiveness of sins and righteousness, which are valid before God, are given by grace for Christ's sake to all those who believe that God wants to be gracious to them for Christ's sake.

Art. 10. Furthermore, it is taught and preached in our churches about the Sacrament of the Altar and the Corpus Christi of our Lord, that the true Body and Blood of Christ are truly present in this Sacrament in the form of bread and wine, and are distributed and received there; for this reason, the contrary doctrine is also rejected.

904 Melanchthon's letter to Luther in Coburg when he sent him the Confession for revision. May 11, 1530.

The original of this letter is in the Munich Hofund Staatsbibliothek. Printed in Melanchthon's epp. 11b. I., p. 18; in the London edition Hd. I., ep. 14; in Cölestin's üist. coro. Vol. I, p. 41; in des Chyträus üist. 6onk., Latin p. 30, German p. 58; in Cyprian's Supplements to the Augsb. Conf., p. 169; in Oorp. Rek., vol. II, p.45 and in Erlanger Briefwechsel, vol. VII, p. 330. In Chyträus and Walch with the wrong date: "Den 10. Mai."

Newly translated from the Latin.

To D. Martin Luther, his extremely dear father.

Hail! One sends you our protective writing (apoloAiu)?) but in truth it is more a faith-.

1. The Augsburg Confession was initially usually called Apologia. But here we are dealing with

confession of faith (confessio). For the emperor does not have time to listen to long disputations. However, I have said that which I believed to be most useful or quite. For this reason I have summarized almost all articles of faith, because Eck has issued the most diabolical slander against us. 2) Against these I wanted to oppose a remedy. You will judge according to your spirit about the whole scripture. Duke George and Margrave Joachim have traveled to the emperor. There an Imperial Diet will be held about our necks. Therefore, you will ask God to destroy the counsel of the heathen Ps. 33:10 who like to get Ps. 68:3I. A question is brought to you, which I very much wish you to answer. There is no doubt that the emperor will forbid the Zwinglian sermons. 3) We therefore assume that under this pretext our sermons would also be forbidden, because Eisleben is already preaching in a public church 4). What is your opinion now? Isn't the public place to be given up, if the emperor will demand this: he desires this, so that the Zwinglian sermons can also be prevented without unrest? I answered: one must yield to the will of the emperor, in whose city we are now guests. But our age 5) makes difficulties. What seems good to you in this matter, I ask you to write in German on a special note. Be so kind as to answer about this matter. We believe that the emperor cannot arrive within a fortnight. For a Diet of the Austrian territories is now being held at Hall am Jnn. Moreover, we have nothing new, and with such a great difference of opinion, we cannot judge what to hope from the Emperor's advice, but expect help from Christ. Be well. Wednesday after Jubilate May 11 1530. Eisleben sends you its best regards. Philip.

not yet about the whole Confession, as one can see from the simultaneous letter of the Elector (No. 905), but about the disputed, that is the Torgau, articles.

2. His 404 theses. See No. 902.
3. Some of the Augsburg preachers, especially Michael Keller, were Zwinglians.
4. in the Dominican Church and in other churches of the city. Kawerau, Agricola, p. 95.
5. According to Förstemann, Urkundenbuch, p. 182, the "old man" does not mean the Elector, but Chancellor Brück, as can be seen from his concerns about this matter (No. 921).

[856]{.underline} Erl. Bricfw. VII, 328, para. 2: Preparations for the Imperial Diet. No. 905 f. W. XVI,784-786. 657

905 Letter of the Elector John to Luther that he should express his reservations about the Confession revised by Melanchthon. Augsburg, May 11, 1530.

The original concept of this letter is in the Weimar Archives. Printed in the Wittenberg edition (1569), vol., IX, p. 405b; in the Jena edition (1566), vol.V, p. 21b; in the Altenburg vol. V, p. 21; in the Leipzig, vol. XX, p. 173; in Chyträus p. 55; in the Leipzig Theologen Historie des Sacramentsstreits, p. 109; in Cyprian in the Supplements p. 168; in the 6orp. Rek., vol. II, p. 47; in Förstemann's Urkundenbuch, vol. I, p. 190; and in Erlanger Briefwechsel, vol. VII, p. 328.

John 2c.

Our greetings first, venerable and reverend, dear devotee. After you and other our scholars at Wittenberg, at our gracious request, have listed the articles that are disputed on account of religion, we do not want to conceal from you that now here U. Philippus Melanchthon has further overlooked them and drawn them into a form, which we are sending you herewith. And it is our gracious request that you be at liberty to survey and move the same articles further. And where you consider it so convenient, or to put something of it or to it, that you want to record next to it, so that then one may be prepared and sent for Imperial Majesty's arrival, which we will shortly provide, and then send the same to us again without delay with this messenger in good custody and in good condition.

We do not know how to behave in newspapers that we have received a letter from those of us who are now at Imperial Majesty's court in Jnsbruck, among other things, about how they intend to deal with us for Imperial Majesty's arrival, so that we do not want to have preaching in the churches, as we have started, as you will have to hear the opinion from the list submitted. And even though we have reservations about this, we nevertheless want you to give us your opinion on the proposal that should be made to us here, so that we can do the right thing in the eyes of God and our conscience. In this you do us a gracious favor. Date Augsburg, Wednesday after Jubilate May 11 Anno Domini 2c. 1530.

To Doctor Martinum.

906 Luther's Answer to the Elector of Saxony Regarding the Confession. May 15, 1530.

The original of this letter is in the Weimar Archives. Printed in the Wittenberg edition (1569), vol.IX, p.406; in the Jena edition (1566), vol.V, p.22; in the Altmburg edition, vol.V, p.21; in the Leipzig edition, vol.XX, p.173; in the Erlangen edition, vol.54, p.145; in De Wette, vol.IV, p.17; in Chyträus, Hist. der Augsb. Cons., p. 25; in Buddeus, suppl. epist. I^utü., p. 93; in Fabricius' eentikol. I^utü., p. 107; in Wilhelm a Vallo, vol. II., d. 40; in Müller, Historie der ev. Stände Protestation, p. 488 and translated into Latin in Ooelesüv., vol. I, p. 40. -.

To the most illustrious, highborn Prince and Lord, Lord John, Duke of > Saxony and Elector, Landgrave in Thuringia and Margrave of Meissen, my > most gracious Lord.

Grace and peace in Christ our Lord. Most Serene, Highborn Prince, Most Gracious Lord! I have read over M. Philipsen's Apologia; it pleases me almost well, and I know nothing about it to improve, nor to change it, nor would it be suitable, because I cannot tread so softly and quietly. May Christ our Lord help it to bear much and great fruit, as we hope and pray, amen.

To the question:

Where imperial majesty would desire that E. C. F. G. should keep quiet with sermons, it is still, as before, my opinion that the emperor is our lord, the city and everything is his; just as one should not resist E. C. F. G. at Torgau, where they desired or created, as in their city, that one should leave this or that. I would like to see, where it would be, that one could, with good words and in the manner of the Imperial Majesty, turn this or that to one's advantage. I would like to see, where it would be possible, that with good words and good manners, Imperial Majesty could turn with humility that His Imperial Majesty should not be so outrageous. Majesty would not forbid preaching so outrageously, but would let someone listen first to how one preached. It should not be imperial Majesty's Majesty should not forbid the preaching of clear scripture, because otherwise one would not preach seditiously or enthusiastically. If that does not help, then one must use force for justice. We have done our part and are excused.

Such I have to answer E. C.F.G. to this question know humbly. The barm

[658]{.underline} Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi. 786-788. 659

hearty God be with E. C. F. G. through his Holy comforting Spirit, Amen. On Sunday Cantate May 15 Anno 1530.

E. C. F. G.

subservient

Martinus Luther.

C. What the Elector of Saxony did for godly arrangements and decrees before his departure for Augsburg, and of the journey itself.

907: Letter of safe conduct from the city of Augsburg to the Elector of Saxony. April 30, 1530.

From the original written on parchment printed in Förstemann's Urkundenbuch, Vol. I, p. 160. In Müller's Historie 2c., p. 454; the following numbers up to No. 912 inel. which immediately follow in Müller are taken from here by Walch. From No. 910 on, we have been able to correct again according to Förstemami.

We, the mayors and councillors of the city of Augsburg, publicly confess by this letter, and make known to all men, that we declare to the noble, highborn prince and lord, Mr. Johansen, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave in Thuringia, and Margrave of Meissen, and our most gracious lord, out of his electoral grace, graciously request, at this present Imperial Diet, which the Roman Imperial and Hispanic Royal Majesty, our most gracious lord, has held here in Augsburg, and has announced the same to his electoral lordships and to all those who are to be elected. We have given them and all those they bring with them, including their bodies, possessions and goods, to come here, to be here for the said Imperial Diet, and to return to their custody, for us and ours, without danger, free, strict security and escort, and are now doing so knowingly by virtue of this letter. However, we herewith exclude whether His Electoral Grace has with him and would bring anyone who or which has violated the land peace established by His Imperial Majesty and the Holy Roman Empire, and has fallen into punishment and offence of the same, which we do not have the power to pass on, 1) everything.

1. That Luther was meant by this is beyond doubt, and perhaps it was this reservation of the city of Augsburg that caused Luther to be left behind in Coburg. (Förstemann.)

but danger. In witness whereof we have printed at the end of this writing our little sigil. Given on the last day of April, from the birth of Christ our dear Lord in the fifteen hundred and thirtieth year.

908: List of the princely persons, counts, lords, noble and learned councillors and others whom the Elector of Saxony took with him on his journey to Augsburg.

See No. 907.

I. To princes.

1. the Churprinzen, Duke Johann Friedrichen.
2. duke Franzen of Lüneburg.
3. Prince Wolfgangen von Anhalt.

II. to counts and lords.

1. count Albrechten von Mansfeld.
2. count Ernsten von Gleichen.

3rd Count Jobsten von Mansfeld.

4. the Lord of Wildenfels.

III. to aristocratic judges.

1. Mr. Friedrichen von Thun.
2. Sebastian and

3 Joachim, Marschalle zu Pappenheim.

4. Mr. Hansen von Minkwitz.
5. Mr. Hansen von Weißenbach.
6. cunz Gotzmannen.
7. Ewalden von Brandenstein.

IV. To scholars.

1. D. Gregorius Bridges, Chancellor.

2nd D. Christian Baier, Registrar.

3. Christoph Großen.

V. To nobility.

Seven knights and 70 of nobility.

VI. to clergy.

1. Martin Luther (who, however, was confined to the castle in Coburg > because of imperial and papal powers). Eight and Papal. He was left > behind at Coburg castle because of the imperial guard and papal ban.)

2. justum jonam.
3. George Spalatinum.
4. philip melanchthonem.

5. Johann Agricolam, which Count Albrecht of Mansfeld brought with > him.

[660]{.underline} Section 2: Preparations for the Imperial Diet. No. 909 ff. W. xvi, 788-7W. 661

909 Letter from Duke Ernst of Lüneburg to the Elector, in which he offers to attend the Diet with him as a servant. March 20, 1530.

See No. 907.

Our friendly services and what we can do more dear and good before. Highborn Prince, kind dear Lord and cousin! Today I received E. L.'s letter, in which E. L. kindly informs me of the manner in which they are required to attend the Imperial Diet. L. kindly informing me that they are required to attend the Imperial Diet and are willing to do so in person, kindly thinking that I in person also want to attend it and not stay outside. Now I have previously indicated to Your Lordship my friendly good opinion, 1) that I would also be required to attend such Imperial Diet, with the copy of the mandate issued, and indication of what, after my recent departure from Nuremberg, would be necessary to do on Your Lordship's and the others' advice and consent before attending the Imperial Diet; in the hope that Your Lordship will now have received the same. L. have now received my letter and noted it in the best way; and would in truth be willing and eager to attend the appointed Diet in my own person (although I know little benefit or fruit to be gained there for myself). However, my father knows of my inability and the difficulties I have been led into by my father, and it can be well assumed that it will cause me great burdensome expenses, which, according to my current situation, would also cause me great inconvenience, since I would have to put myself through such great hardships; I would have kindly asked my father to spare me this time, and that it would be enough for him to send my advisors with full power. But since E. L. wanted to see my person at the Imperial Diet, and to reduce their number of interpreters a little, according to E. L.'s own pleasure, and to take me along as a servant in place of them, all of which is to be left to E. L., I wanted to leave my service immediately. I would gladly and diligently represent my service like others, and to move with E. L., as far as always possible, to arrange my things; however, in this case, please do not mark me differently, except for the indicated reasons, and as one who would gladly be willing to be of friendly service to E. L. in all ways. This in order to protect E. L. of my property.

1. In a letter found in Förstemann's Urkundenbuch, Vol. I, p. 36.

I am willing to earn. Date Ulfen ^Uelzen^, Sunday Oculi f^20. Marches Anno 30.

By the Grace of God Ernst, Duke of Brunswick and Lüneburg.

Ernst, mpp.

910 Letter from Prince Wolf of Anhalt to the same. March 18, 1530.

This letter is found in Müller I. c. p. 458 and in Förstemann I. e. p. 58.

To the Highborn Prince, Lord Johans, Duke of Saxony and Elector, my > gracious Lord,

For attention.

Most Reverend Prince, Most Gracious Lord! I have read Your Grace's letter to go with the same E. G. to the presently announced Imperial Diet in Augsburg; as I do not want to reassure E. G. that I have not yet received a letter on this matter from Imperial Majesty; but as it is, I will, God willing, go to E. G.'s own person in a conducive manner, and talk to her on official business about this, and also, as her servant, to inform E. G. of her letter. G.'s own person, and communicate with her on official business, and also show myself as her servant, according to E. G.'s letter, obediently and keep to it. I have not wished to hold back E. G. as their servant from answering, for I am willing to serve E. G.. Date my hand, Friday after Reminiscere March 18 Anno 30. Wolf, Prince of Anhalt 2c.

911: Rescript of the Elector of Saxony to some of the noblemen accompanying him in the country, on how they should dress and equip themselves.

March 14, 1530.

After the original conception in Weimar by Förstemann I. e. p. 37. Without the postscript by Müller I. o. p. 458 and by Walch. '

John 2c.

Dear Faithful! We inform you that the Roman Imperial Majesty, our most gracious Lord, has proclaimed a common Diet against Augsburg on the eighth day of April. Majesty, our most gracious Lord, has announced a common Imperial Diet against Augsburg on the eighth day of the month of April, which we, by the grace of God and the help of our own persons, are willing to attend; therefore, we request that you take care of your affairs in all respects, and that you arrive at Augsburg on the eighth day of April with two armed horses, dressed in livery, as is our common court color at this time.

[662]{.underline} Cap. 13: The Imperial Diet at Augsburg in 1530, W. xvi, 790 f. 663.

You are to appear with us and ride with us to Augsburg; and upon your arrival, you are to be informed where your clothes are to be carried and how it is to be arranged and divided up for the stable horses. You do us a good favor, and in our gracious opinion, we do not want to keep you from doing so. Date at Torgau, Monday after Reminiscere March 14 Anno Domini 2c. 30.

To some of the nobility in the country.

(On the back of the Conceptes the names of the noble lords to whom this letter was issued are so recorded:

Count Ernst von Gleichen 4 equipped horses.

Count Wolf of Barbei 3.

Hans von Zedwiz.

Abraham von Einsiedel.

Ernfrid vom End the younger.

Joachim von der Pforten.

Horstal.

Hesperg zu Neuhaus.

Quirin von Gauern.

Alexander von Brandenstein.

Florian von Konritz.

Cunz von Meußbach zu Otndorf.

Ot from Sebach.

It is followed by this postscript:

And after we have considered, with God's help, to make such a journey on the Monday after Judica 4. April and to make our way and camp at Altenburg, Saalfeld and henceforth at Coburg, and in such a way that we hope to arrive there in the evening or on the day of Palmarum, so please take care at which end it will be most convenient for you, If you do not meet us or come to us on the way, as indicated, you will certainly arrive at Coburg at a certain time on Saturday or Sunday Palmarum and then report to our court marshal. Date utf.

To those of the nobility outside churfürstlichs court).

912: General announcement by Elector John of Saxony at his court in Torgau.

From the archives at Weimar, printed by Förstemann I. 6. p. 113. By Müller 1. e. p. 459, K 9 and by Walch with omission of the last three paragraphs.

Mean announcement about yard.

That M. gnädigster Herr the Reichstag, mediated by divine help, willing to visit, and conducive to raise think approximately in 14 days.

On the other hand, that a 1

t "Ps-rd-k-b-^

Vierrofser 2

And following the tworosfer their previous number.

The singles of both men 1) also in their numbers.

Two trumpeters, as they will find out from the court marshal.

Three one-horse teams, as announced to them by the marshal, namely Andres, Luthart and Bastel. 2)

For the sake of the Troop 3) it shall be kept thus: One Troop to each > Count and Lord.

Two wheels also a stable horse.

And three noblemen also A stable horse.

So that for every 6 horses equipped, there should be one host.

About that, to avoid princely displeasure, not to allow any attachment with the boys on foot, and that every lord and nobleman be himself about it and want to seriously decree with his own to abstain from the same; for this M. gracious lords have moving causes.

Armor.

The armor should be in the now common court color.

to carry shooting equipment and firearms,

And that they should keep good order in the field.

But since the occasion and necessity require that other more and more important commands of our gracious Lord be reported, their graces want to let this remain, andz 4) as long as the others, which are also required and described, will arrive, then you will hear and hear their graces' mind with further reports and requests, according to which each one may have to respect and judge himself.

And that each one will seriously forbid and command his own, if he will leave behind him in the essential camp, 5) (but so many persons

1. "of both lords", namely the Elector and Duke Johann Friedrich.
2. In the directory of the ricey stuff, Förstemann l. c.. p. 28, these three names are written like this: "Andreas, Leonhart, Bastian".
3. A "Troß" is a stable boy ("stalbub"). Förstemann 1. e. p. 30.
4. In Walch: "and"; in Förstemann: "vnz", which, as he notes, should mean "to".
5. In Förstemann: "Mit ernster vndersage vnnd" 2c. The text seems to us to be out of order here. - The brackets immediately following are set by us.

[664]{.underline} Erl.Briefw.vii,3t!-s4s. Section 2: Preparations for the Imperial Diet. No. 912 ff. W. XVI. 7SI-7S3. 665

The marshals are authorized to hold each one), that they should keep willing and faithful obedience to the decreed marshal, with the punishment according to the occasion of each transgression.

What servants of nobility and others, so arranged to the women's room with the service maintenance, they shall not be meant in this first announcement of the intended trip half this time.

His Lordship's grace did not want to let all this go unreported to you, according to which everyone is to be guided until further notice, as previously reported.

913 Luther's letter to Nicolaus Hausmann, in which he tells him about the trip to Coburg.

Message gives. April 2, 1530.

The original of this letter is in the Anhaltisches Gesammt-Archiv. Printed in Cölestins trist. VuZ. Oont., vol. I, p. 29; in des Buddeus suxxl. sxist. Uuttr., p. 83; in De Wette, vol. Ill, p. 566 and in Erlanger Briefwechsel, vol. VII, p. 290.

Newly translated from the Latin.

To the extremely noble man, Mr. Nicolaus Hausmann, the very loud > bishop of the church at Zwickau, his superior in the Lord.

Grace and peace! My dear friend, M. Leonhard 1) has given me the book written by you. However, I will negotiate about these things with the rest of us and do as much as I can. For I too would not dislike to see the stories and deeds (gesta) of Christ presented in the boys' schools in Latin and German by means of correctly and purely composed plays or comedies, in order to commit the matter to memory and to make a deeper impression on simple-minded people. I hope, however, that everything, as it has begun, can be put in order when peace reigns. I will go with the prince as far as Coburg, and also with Philip and Jonas, until it becomes known what is to be done at Augsburg. Work so that your church prays diligently for this Diet, and be well in the grace of Christ, and also remember me in your prayers. April 2, 1530.

Martin Luther.

1. Leonhard Nather from Lauingen, Rector in Zwickau from 1522-1529, then went to Wittenberg to study medicine (Erl. Briefw.).

914 Luther's letter to Conrad Cordatus in Zwickau, in which he advises him not to go to the

Imperial Diet. April 2, 1530.

This letter can be found in its entirety in the 6oä. Rostock. Printed by Strobel-Ranner, p. 172; by Schütze, vol. II, p. 127; by De Wette, vol. Ill, p. 567 and in Erlanger Briefwechsel, vol. VII, p. 292. Incomplete (only the second paragraph up to the greetings) by Cölestin, vol. I, p.L9, by Buddeus, p. 83 and by Walch.

Newly translated from the Latin.

Grace and peace in Christ, who comforts you in this humiliation and affliction, my dear Cordatus, for who else could soothe this pain. For I easily believe all that you write, since I have experienced such a case, which is a visitation of a father's heart, and is sharper than any two-edged sword, and pierces to the marrow 2c. But again, you must remember that it is not to be wondered at if he who is more rightly and truly the father than you were, according to his zeal, would rather have your son, or rather his son, with him than with you, for he is safer there than here. But this I say in vain; that is telling a fairy tale to a deaf person when the pain is still new. Therefore, I will now leave room for the pain, because greater and better people than we are have indulged in such sorrow, and yet are not blamed. But at the same time it is useful to you that you have also had to deal with these pieces of challenge and have tasted the power of conscience, so that you may learn more in yourself what the power of the word and of faith is that has been tested in these battles. For you have not yet felt the stake in the flesh and Satan's angel beating with fists; you have so far suffered whatever you have suffered only in a glorious and confident innocence, that is, with a good conscience. But enough of that.

By the way, since I hear that you want to hurry to the Diet, I advise you completely against it. Firstly, because I have not been called there, but for certain reasons will only be traveling with the prince in his territory; secondly, because the matter of the Gospel will hardly be dealt with, or at least very late, since the princes will not be involved in the matter of God's will.

[666]{.underline} Erl. Epist. VII, 66-68. cap. 13. of the Imperial Diet at Augsburg in 1530. w. XVI, 7S3-795. 667

You should not hurry so much, especially since the future negotiation is most dependent on the Turk. But you will be able to hurry there at the appropriate time, and in the meantime work on your pince-nez and make it more supple. Greet the companion of your pain, and at times rejoice more in the living Christ than you grieve over your dead son, rather, who is also alive, but taken away. My Käthe and the whole house greet you. April 2, 1530.

Martin Luther, D.

915 Letter of Imperial Majesty to the Elector of Saxony to hasten his journey to Augsburg. Mantua, April 8, 153V.

From Müller's History 2c, p. 465,

Carl von GOttes Gnaden, Roman Emperor, at all times Mehrer of the Empire.

Highborn dear Oheim and Elector! Although we had completely decided and intended that we would certainly come in our own person to this Imperial Diet, which we have announced for the eighth day of this month in the city of Augsburg, our matters, which we have to settle with Papal Holiness and the potentates and estates of other and these Italian countries, have nevertheless become more and more important. However, our affairs with Papal Holiness and the potentates and estates of other and these Italian countries, which we had to bring into a calm and stable state, also on account of our imperial coronation, have been protracted for some time, and have lasted until recently, after receiving our imperial crown, from Papal Holiness in the city of Bononia, and have gone and come all the way to Mantua, in the opinion that there the touched Italian, as well as other Neapolitan and Sicilian matters and trades, which are still unresolved, We have come there in the opinion that the Italian and other Neapolitan and Sicilian matters and affairs in question, which are still unresolved, should be settled promptly and expeditiously, and that we should then immediately proceed to Trent, thence to Jnsbruck, and later to the city of Augsburg, which has been touched, to join your beloved and other members and estates of ours and of the Holy Roman Empire, and that we should also agree with and alongside them on the matters and affairs of the Holy Roman Empire of the German Nation, in virtue of our tender, as it contains it, requesting your beloved with diligence and earnestness, if she is not yet on the way to come to the reported Diet, that we do not provide for her to rise in the most conducive manner, and that she may be allowed to come to the Diet.

We will arrange all things therein, so that at the end of this month she may be safely and certainly there in Augsburg, as we then, God willing, also want to be there in person; and that nothing may ever prevent your love from this, as we then finally provide for this, and also think to recognize this for your love's sake kindly and with grace, and she also does our final will and quite serious opinion on this. Given at Mantua, on April 8, 1530, in the 10th year of our Empire and the 15th year of our realm.

Carol

V^t^ . Waldkirch.

Ad Mandatum Caesareae et Catholicae Majestatis proprium.

Alexander Sweat.

916 Letter from D. Mart. Luther to Nicolaus Hausmann. Coburg, April 18, 1530.

The original of this letter is in the Anhaltisches GesammtArchiv. Printed in Cölestin, Vol. I, p. 29; in Buddeus, p. 84; in De Wette, Vol. IV, p. 1 and in Erlanger Briefwechsel, Vol. VII, p. 296.

Newly translated from the Latin.

To the dear man, Mr. Nicolaus Hausmann, the faithful bishop of the > church at Zwickau, his superior in the Lord.

Grace and peace in Christ! We have done as much as we could for Martin Sanger, my dear houseman, as he will report himself. By the way, he will tell Cordatus and you that we are still sitting here and do not know when we will travel on. For yesterday a letter and a messenger 1) arrived, saying that the Emperor is still in Mantua and will celebrate Easter there. Moreover, it is said that the papal authorities are taking great pains to ensure that the Diet does not proceed, fearing that something might be decided against them, indeed that the

1. The messenger is Michael von Kaden, the letter is the one from the Nuremberg Council to the Elector, dated April 16, which arrived in Coburg on Easter Day, April 17. It is found in Förstemann, Urkundenbuch, Vol. I, p. 146. The Elector had asked the city for escort, also that Luther would have his stay there during the Imperial Diet, so that he would be closer to Augsburg. The escort was granted to the Elector, but the request was rejected because of Luther, since the Edict of Worms was still in force. However, they did not give this rebuff in writing, but through their envoy M. von Kaden.

[668 Erl. Briefw.vii, 340f. Section 2: Preparations for the Imperial Diet. No. 916 f. W. XVI, 79S f.]{.underline} 669

He said that the pope was angry with the emperor because he wanted to interfere in church affairs and hear the parties, while he the pope hoped that the emperor would only be his executioner against the heretics and bring everything back to the old state. For they want nothing to be changed, nothing to be lost, nor to be judged nor interrogated, but simply to be condemned and brought to ruin, but to be restored to the former state; and so they will perish. For in such a way one goes to the complete ruin, so the wicked must be blinded, if they are to perish. Yes, some believe that the Diet will decline completely and nothing will come of it. I have been commanded by the prince to remain in Cöburg when the others have left for the Diet; I do not know for what reason. 1) Thus everything becomes uncertain from one day to the next.

Florence is neither conquered nor reconciled with the pope, which the pope also regrets 2). Because the army in it has always cried out that it is also for the rule of the emperor. Therefore, nothing has been done by force against them from the outside by the imperials (imperio), but the siege has been lifted and they are liberated. From this you can see how much our prayers can accomplish if we persevere.

It is said that the Turk promised or threatened that in the coming year he would come to Germany again with the highest power, and then also bring the Tartars against us in no small force. But it is written Ps.33,10.: "The Lord makes void the counsel of the heathen." The word and prayer will fight against it. Pray for me and be well in Christ. Coburg, 1530 on the second day of Easter April 18.

Martin Luther.

^3^) The Florentines have sent a messenger to Frankfurt with the order to pay for 1000

1. Luther had not yet heard of the Nuremberg answer delivered by Kaden.
2. Instead of nsyus in the Erlanger Briefwechsel is to be readir.
3. This postscript is in the original on a special slip of paper, whose paper alone corresponds to that of our letter, while the following letters to Hausmann are all written on other paper. (Erl. Briefw.) Seidemann-De Wette, Vol. VI, p. 117 brings the same with the letter of July 6, 1530.

Ducats of my books to buy and bring to Florence, perhaps because they will allow the gospel there out of hatred against the pope. This is written from Frankfurt for sure.

917: Luther's letter to Wenceslaus Link that he must remain in Coburg by order of the Elector. April 22, 1530.

The original of this letter is at Wolfenbüttel in the 6ott. Hslrust. 285 L; printed from it by Wideburg in the Helmstadt School Program 1818, p. XIII; also by Schütze, vol. II, p. 129 from the Kraft Collection at Husum; by De Wette, vol. IV, p. 5 and in the Erlanger Briefwechsel, vol. VII, p. 299. Only one piece, namely the second paragraph, by Cölestin, vol. I, p. 30; by Buddeus, p. 86 and here (German) by Walch. We give the whole letter after the Erlanger Briefwechsel.

Newly translated from the Latin.

To the venerable brother in Christ, Doctor Wenceslaus, the extremely > faithful servant of the Gospel at Nuremberg, his superior.

Grace and peace in Christ! I am very sorry for this man, Hans Ernst, your exiled citizen, my dear Wenceslaus; you will understand the matter from his own letters. I would have written to your council, of course, but first I wanted to consult you in the matter, of which I know nothing for certain. Therefore, I ask you to find out whether the matter is as he complains, and then you may either report it to me or act for him yourself with the other servants of the Word. For living like this, without a wife and home, is dangerous; then it is quite unbearable that he, as a dishonorable man, is not allowed anywhere to work and seek his living, because his absence from his home is suspicious. Therefore, my dear Wenceslaus, see to it that as much as is in you, the poor man is advised.

By the way, we are here in Coburg, uncertain about the Imperial Diet and the arrival of the Emperor; perhaps you have more certainty. Although the other colleagues are traveling to Augsburg, the Prince wants me to stay here. You will see them, namely Philippus, Jonas, Eisleben and Spalatin, when the Imperial Diet

[670]{.underline} Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, ?ss-798. 671

has its progress. You will learn everything from them.

I almost passed over this: Your father-in-law has implored me in Altenburg to intercede for him with you, that you would leave him the debts you have outstanding in this region for his upkeep. He acknowledges that you have given him many things, but his poverty forces and urges him to ask for this as well. Yes, he has better confidence in you than in your wife, his daughter. He is an understanding and good man. You will know what you need to do. Fare well in Christ, and greet your flesh and your children, amen. At Coburg, 1530, on the evening of George the Martyr April 22, 1. 1)

Your Martin Luther.

D. The Protestant estates discussed the Protestant sermons, the eating of meat and the Corpus Christi feast, if the first two were to be banned and the Emperor ordered the latter to be held..

918. three concerns of the Wittenberg theologians about the cessation of public sermons.

From Cölestin, Vol. I, p. 32 printed in Müller's Historie 2c, p. 481. Also in the Oorx. Lei. II, 54 (c. May 19, 1530).

Translated from the Latin by Ll. A. Tittel.

I.

Philipp Melanchthon's concerns about what to do if the emperor should request that the sermons in Augsburg be stopped.

If Your Imperial Majesty should request that our most gracious Lord should cease the sermons in Augsburg. Majesty should request that our most gracious Lord discontinue the sermons in Augsburg, we believe that your C. F. G. will most humbly object and request that Imperial Majesty neither demand nor insist on such a thing. Majesty neither demands nor insists on such a thing.

First of all: Because this teaching has otherwise already been heard, even at the Diet, and one has never heard that anything false or seditious has been preached.

1. De Wette has erroneously the 23rd of April. In the night from April 22nd to 23rd, Luther was brought from the city of Coburg to the fortress, and this is the last letter of Luther, which is dated from Coburg.
2. Because nothing controversial is preached, but the useful teaching of Christ and what is most necessary for the improvement of life.
3. Because this doctrine was not condemned at the Diet, but was referred to a council, and no article is preached that was condemned, nor has any false doctrine crept into the places where this doctrine is preached. If there had been such preachers in other places, who could have kept the consciences safe, the contagious plague would undoubtedly not have come there.
4. Some articles have been spread in this city, which ours contradict, and it is hoped that this doctrine will be for the edification of many.

Secondly: If the emperor forbids by public order that one should not preach in front of the people, and that it should only be done in silence, I think that one should not oppose it, because it is only a change of place, as we have also heard that it happened at Speier. Our most gracious Lord has no dominion in this city, so he must be satisfied with the change of location.

Thirdly, if the emperor forbids such things even in the inn, I think that one must obey the emperor's command, nor do anything hostile against it and act, just as one who is captured cannot defend himself. So leave out all arguments about leaving the place and taking leave without having done anything. For this would give the appearance of not trusting one's cause and not wanting or being able to give an account of one's religion and faith, especially since the Imperial Majesty has expressed the opinions of both parties on the contrary. Majesty wanted to hear the opinions of both parties most graciously, and 1 Petr. 2 is written: Be ready to answer to everyone who demands reason 2c.

The foregoing articles and reasons, however, have been set forth with the mature and earnest counsel of the theologians somewhat more emphatically and completely,'and m the following writing.

II.

Other concerns of the theologians of the Elector of Saxony, whether the sermons at Augsburg should or can be discontinued and abolished? 2)

1. Majesty should wish and request that the Elector of Saxony, our most gracious Lord, abolish and discontinue the sermons.

2. The Oorp. lief-, vol. II, 71 puts this concern "about May 28, 1530".

672 Section 2: Preparations for the Imperial Diet. No. 918. w. xvi, 7sg-"oo. 673

We believe that their C. F. G. should be presented to the Emperor's Majesty. Majesty. and, as humbly as she can and may, present that the human frailty of the present time is of such a nature that it always needs and requires godly reassurance, admonition and consolation from God's Word and promises, so that the afflicted do not despair and lose heart, and on the other hand, the fallen and erring are uplifted and rebuked, and strengthened and affirmed in the many and varied dangers, hardships and misfortunes to which our lives are always subject.

(2) In addition, Scripture says that the word of God is not bound. That we do not present and explain to the people any doctrine that deviates from the Word of God can also be proven and demonstrated from this, because the very doctrine that we now practice and profess by the grace of God was also publicly heard in two kingdom assemblies that were held at Speier, and yet the outcome was never shown that we either taught false and inconsistent opinions or human dreams, or brought something on the way or presented it to the people that did not agree with the reason of the prophets and apostles, or gave rise to more controversy.

(3) After this, that no controversies are taught by us, but that the doctrine of Christ, our mediator and savior, is badly presented, is easily seen by every reasonable man; for it is clear that people cannot become worse, but better, by this. Nor will it ever be possible to prove and demonstrate with any certainty that in the places where our doctrine has hitherto been presented, any uproar or cause for quarrel has been given, or that other freaks of mad minds have broken into the church in ugly opinions. Rather, we can assure that such harmful poison of foolish opinions would never have been torn and spread so far and wide if such preachers had been organized and appointed in all places, who could have comforted and raised up the frightened and wounded consciences, instructed the minds of men in the true knowledge of God, prepared remedies against the cunning and mischievousness of the devil, and kept the poor ignorant people safe from the false brethren and the masters of the sect. For those who do not want to hear the truth of the divine word and the true teaching, nor approve of it, must, as punishment for the despised truth and sound doctrine, hear foolish and untruthful opinions and consider them good.

4. our doctrine has never been completely rejected and banished from the church, but has been permitted until a general concilium or national assembly is held and something certain is concluded and agreed upon in this important matter, which can be seen from the conclusions of the aforementioned imperial congresses.

Moreover, we have not yet been convicted of teaching either condemned or heretical articles, which has been done by some preachers in the city of Augsburg, against whom our doctrine thunders vehemently, and which they also often refute in their preaching. Therefore, we are hopeful that many will be greatly benefited and edified by the spreading and proclamation of our doctrine, and that some will either recognize their sins from the heart and repent, or awaken others to confess that they have hitherto been in error and want to amend their ways.

6 Her C. F. G. would not act in accordance with her magnanimity and godly zeal if she would agree to and give in to such requests of her imperial majesty. Majesty, since all eyes are focused on her C. F. G. (as in whose lands and dominions this doctrine first arose in a wonderful and glorious way and was first purified and spread), and take her before them as a common example and model, according to which they diligently take care that they do nothing wrong or commit something against the Word of God. It is also to be feared that, if we were to agree to such a request, we would open the door for the preachers who have been legally appointed in Augsburg to give up their sermons and resign from such an office.

(7) If, however, Imperial Majesty should command and order by public order that preaching be discontinued for a time in public places. If, by public order, the Emperor should command and decree that preaching in public places be stopped and omitted for a time, but still permit it in inns and individual houses, one must not strive against it, but tolerate it, and, at our discretion, obey the order of the Emperor. Majesty. For this does not prohibit us from preaching, but only changes the place; which, as far as we remember, was done at the Imperial Diet at Speier. Moreover, her C. F. G. at Augsburg, as in a foreign place, and since she has nothing to command, obeys such a command of Imperial Majesty out of necessity, and since she has nothing to command, obeys such a command of Imperial Majesty. Majesty out of necessity, and the preaching of the doctrine is not forbidden, nor is it to be dismissed, in which one place is distinguished from the other, because the Psalm Ps. 24:1 says: "The earth is the Lord's, and what is in it."

8. How about then, when not only Imperial Majesty but also all the estates of the empire are to be represented? Majesty, but also all the estates of the empire

674 Cap. 13. from the Imperial Diet at Augsburg 1530. w. xvi, 8vo-803. 675

wanted the sermons to be abolished and stopped altogether?

(9) There are two ways to answer this: (1) First, the preachers of the divine word must now obey Christ in all things, just as the apostles did when he said and commanded: If they drive you out of one city and cast you out, flee to another.

10. 2. Subsequently, since Imperial Majesty will hear this common matter and graciously hear the doctrine of both parties, we consider this injustice to be just. We believe that, for the honor of the divine name, this injustice must be rightly pardoned and that we must be obedient and submissive to the imperial majesty's command in this matter. As he who would be thrown into prison could not refuse nor defend himself.

But let your C. F. G. joyfully confess and tell before Imperial Majesty and all imperial states. Majesty and all the estates of the empire joyfully confess and tell in what wonderful and quite inexpressible way they first came to the knowledge of the pure doctrine and the pure understanding of the evangelical truth, and do not let themselves be frightened by any threats of the adversaries, nor be driven and made flexible from such confession by harsh words, and do not think or speak of departure until the articles of our confession have been read and heard before all the princes and estates of the empire.

(12) So wait for the outcome, and give glory to God alone, who will give us and our things happiness and blessing, because he says, "Whoever confesses me before the world, him I will also confess before my heavenly Father. But whosoever shall deny me before the world, him will I also deny before my Father. And Peter 1 Ep. 3, 15. f. says: "Be ready to answer to everyone who demands the reason of the hope that is in you, and that with meekness and fear, as those who have a good conscience." One could also add this at the end of the petition: their C. F. G. wanted, according to their ancestors' example, Imperial Majesty to be willing in everything. Majesty's will in everything, and what they are able and know, they would gladly and willingly present for their service and honor, if only their Imperial Majesty would not insist on such a request. Majesty would not insist on such a request, which would burden and depress the consciences of their C.F.G. and their relatives in faith and religion, but would show themselves to be just.

III.

Third concern of the theologians of the Elector of Saxony, at the Emperor's request, to cease and desist from preaching. 1)

1. This concern will be raised on June 16, 1530. Compare No. 943.

At the Emperor's request that the sermons be abolished, we judge that they should nevertheless be continued and practiced, for the following reasons:

2. Majesty has never yet seriously commanded that they be abolished and discontinued, but has only graciously requested that they not be made public to the people. However, it is known and obvious to all that it is up to the Electors and other princes of the Empire to refuse to obey even a moderate and unpleasant, not to mention unjust and unreasonable, command of the Imperial Majesty. Majesty and to refuse such an order.

3 Moreover, one can conclude from many signs and circumstances that this command of Imperial Majesty was issued and made known before. Majesty was issued and made known beforehand to frighten us and prevent us from our intentions, rather than to threaten us with some danger, or in the opinion that the Emperor wants to rely on it; and we think that they only want to test the inconstancy and uncertainty of our part and our doctrine, and see whether we will first let up and concede a little, so that we would open the door to the opposite side to think and take more and more of us. If we resist bravely and eagerly at first, we will soon dampen their hope and confidence, so that they will not presume too highly and take everything else against us; and when we have taken off their lion's skin and shown them their errors, we will make them understand and see that it is much better and safer to trust in God alone than in a thousand princes.

4 Subsequently, this also seems to us to be an important reason why our preachers cannot desist or remain silent, because after the sermon is finished, not only the matter that is now before us at the present Diet, but also the princes, princes, and all the estates of the empire are commanded to God in heartfelt and fervent prayer, which is especially required now, in this miserable and wretched time, above all others.

5 If, however, the Imperial Majesty is not satisfied with the result Majesty. 5. If, by order and decree, the gates of the church were to be closed to us, we jointly advise and agree that no force be used, nor the gates broken open; for this reason, because it might seem that such a thing would be undertaken and committed out of insolence, courage and hopefulness in that city in which the Duke of Saxony, Elector, our most gracious Lord, with the other princes and estates of the same religion and faith, has nothing to command or any dominion.

[676 Section 2: Preparations for the Imperial Diet. No. 918 ff. W. xvi, 8oz-8 "s. 677]{.underline}

(6) But when this is done, the Elector of Saxony and the other princes can sit on horseback again and go home, and look around in their inns and dwellings for a comfortable place and choose such a place where they can arrange and hold their prayer and worship. Just as it behooves a righteous householder to be diligent and careful that his household be instructed and taught in the word of God and in the true knowledge of his Son. Christian princes will also do a praiseworthy and decent work if they diligently see to it that their court is well instructed and built up in the word of God.

7 If, however, Imperial Majesty should also seriously order and forbid by public decree that the sermons in the hostel be discontinued. However, with our reservations, we wanted to leave it until then and postpone it, since the case itself occurs, because commonly by God's will and providence, when the deed comes, also advice and means come, how one then has to behave.

919 Letter from the Elector of Saxony to Luther, in which, in addition to sending the above concerns, he also requests his expert opinion in this matter.

The 905th document.

920 D. Matt. Luther's reply to the above letter.

See the 906th Document.

921: Concerns of the chancellor D. Bruck, to the effect that preaching is not to be refrained from. (May 10 or 11, 1530.)

According to Brück's own manuscript in the Weimar archives, printed in Förstemann's Urkundenbuch, vol. I, p. 184. Also in Müller I. e. p. 489 and in Oorp. Rot. II, 75. The time determination is according to Förstemann.

Christ.

The Imperial Majesty shall graciously seek from princes, princes and estates the time at Augsburg how to obtain and safely arrange this with Her Majesty,

also the electors, princes and estates, and the common preachers 1) of the city of Augsburg.

Causes:

For if the preachers were now to preach against each other without comparison and disputation, it would have to be considered what trouble and unrest of mind and conscience would result.

In addition, it should not have the opinion as if the Imperial Majesty wanted to forbid the preaching of the divine word. This should not be done as if the Imperial Majesty wanted to prohibit the preaching of the divine word, but only for reasons of error. And so that the Imperial. Majesty, with the advice and concern of the imperial cities, to reach the settlement of the reported error that much more quickly, the Imperial Majesty would be willing to settle the matter. Majesty would be willing to first carry out the matters of faith here, and the aforementioned proposal should stand for a short time of the Imperial Diet, in the hope that the settlement should take place in the meantime.

Concerns:

From this it is to be understood that the Imperial Majesty does not wish to have this proposal reported ad partem to my most gracious lord, or to other estates that have the divine word preached, alone, but that the search is to take place publicly and in general against and before all estates altogether; which without doubt has therefore been practiced by Imperial Majesty. This was undoubtedly practiced by His Imperial Majesty, because our most gracious Lord averted the search for a standstill with the sermon at the two previous imperial congresses at Speier through constant causes and counter-petitions. The church is in a place where the divine word can be heard by his electoral grace. The priests at Speier did not want to refrain from this or to have it decreed by the council, as is the case here. That we should now be overhasty with the greater part of it, or if the greater part of the estates want to obey Imperial Majesty. Majesty, as a minor act, so that we alone must contest such with disgrace before Imperial Majesty. Majesty.

And although it is true that the proposal has some semblance, in that, if Imperial Majesty is to act for Christian conciliation, it may result in the preachers preaching against each other. Majesty should want to act for the sake of Christian harmony, that there should be a wide range of things, where preachers should preach against each other disputationally: nevertheless, it is to be feared that it is not meant that way, for such a thing could well be prevented by other means. Namely, that the preachers be commanded to teach the truth of God in their sermons without scolding or disputing.

1. "Preaching" - sermons. Oorp. Let.: "Predigern".

[678]{.underline} Cap. 13. from the Imperial Diet at Augsburg 1530. w. xvi. 8M-807. 679

Item, because the opinion of the Sacramentarians was laid down and forbidden by their departure from Speier a year ago, Imperial Majesty could command that these Sacramentarians stand still with their preaching; for truth should not be laid down for the sake of untruth. But it is to be believed that it would be considered disgraceful, so here in Augsburg, in the presence of the imperial majesty, against the truth. Majesty's presence, against her edict, perhaps also against her Majesty's promises that may have been made to the pope, the new doctrine (as they call it) should be allowed to be led publicly; and that the proposal should only be a docile beginning of the laying down of the Gospel, until her Majesty comes to the full decision. The proposal should only be a start of the laying down of the Gospel until Her Majesty comes to the decision, which may please the Popes and especially the Dukes of Bavaria and Austria, in this place of Augsburg, because the city is close to their lands. Therefore, if one should want to prefer the majority of the estates in this matter, it will be necessary not to grant it; for if it were granted in the beginning, one would then want to hurry us with it in the whole main matter. And so Imperial Majesty And if Your Majesty were to have the above request made to all the estates, on account of the standstill, and the estates were to discuss it, as is customary, it would be necessary for them to decide beforehand what they would or would not do for our gracious Lord. For since the Gospel has been preached freely here in Augsburg, and our most gracious Lord has been granted a church for this purpose by the rulers of the city, it must be considered whether his churfl. His Grace may, by their permission, restrain and bind the word to stand quietly for a time. Item, if it were also suggested that His Electoral Grace might once agree to such a thing. If it were to be suggested that His Serene Grace once consented to such a thing, it would be to be feared that such bookings would be made thereafter. Therefore, our most gracious Lord should have himself heard in the Elector's Council on this: His Electoral Grace would have granted the Imperial Charter of the Holy Roman Empire. Graces would have requested Imperial Majesty and the Majesty's requests and the causes of the same: now his electoral graces would remember what the royal family had done. Grace to remember what the royal dignity of Hungary and Bohemia, as Imperial Majesty's governor, is. Majesty's Governors, together with their Majesty's Commissaries, at both of the next Imperial Diets held at Speier to his Electoral Grace. Grace, on account of the sermons 1) and the omission of the same, and what His Electoral Grace has requested of Her Royal Dignity. Grace of their royal dignity and the commissaries thereon, with notice of constant original.

1. 6orx.Lei.: "Preaching". Förstemann: "Preacher".

why His Electoral Grace could not consent to the same. Since these are matters that concern the conscience and also God's honor and word, which no man, because of his weak and sinful conscience and the devilish impulses, could do without for a single day, the Elector's Grace thought it best to inform His Imperial Majesty of this and to request that His Majesty continue the preaching. 2)

922 Melanchthon's concerns about not eating meat.

The complete misgivings, which can be found in Oorx. Rsk., Vol. II, 79 and in Förstemann 1. e. p. 192 ff. from the Weimar archives, comprises six articles, of which Müller, p. 498, and after him Walch, have included only the first article, and that incompletely. We have supplemented it according to Förstemann. In order not to weigh down this volume excessively, we leave it at that.

At first, from eating meat.

Because meat was eaten at Speier, it is not proper to withdraw now. But there is much defiance and fornication practiced with such meat-eating, which those who pride themselves on the holy gospel ought to avoid; and it would be good for my gracious lord to exercise such liberty over his people. For with such fornication one annoys the unintelligent more than bringing them to the Gospel; thus one is wont to say: Extremae dementiae est, frustra^3^ ) niti, et nihil nisi odium quaerere. Thus it is a bad holiness not to eat meat, and yet to be full and mad night and day. It is also to be considered that, although my gracious lord, imperial majesty, is to be submissive to the Holy Roman Emperor, he is not to be treated as a slave. Majesty would refrain from eating meat, nothing was done contrary to the previous story. For previously my gracious lord had implored that his electoral grace be spared, and he had not done so. Grace be spared, and at such request, Imperial Majesty Commissaries of the Holy Roman Empire. Majesty's Commissaries let happen that my gracious Lord needed Christian freedom, and about that they have taken it into consideration, they have given my Lord no further answer. H. no further answer. Where, however, such a thing would have been ordered on account of HM,

2. Here the manuscript breaks off. It should be added: "further than until after the same arrival would allow".
3. Förstemann has krusta in the text, but in the margin according to Melanchthon: krustra.
4. "none" is missing in Förstemann and in 6orp. Lsk.

[680 Section 2: Preparations for the Imperial Diet. No. 922 ff. W. xvi, 8v7-8og. ß81]{.underline}

I, Philip, hope that my most gracious lord will let up on eating meat without complaint, but his C. F. G. protests that his C. F. G. does not want to eat meat. F. G. protested that his C. F. G. considered it right to eat meat, but she wanted to refrain from doing so for the sake of the church.

923 The Saxon theologians had misgivings about whether the Elector of Saxony and other protesting princes could take part in the Corpus Christi procession without violating their conscience. On the evening of June 15, 1530.

This concern is in Latin in Cölestin, Vol. I, p. 67, in German in Müller, p. 525. From Spalatin's copy in the common archive at Weimar in Förstemann's Urkundenbuch, Vol. I, p. 269. He notes that the original ends with a comma and is not complete. We have added the time determination according to Förstemann.

On the question whether our most gracious lord, the Elector of Saxony 2c., and others, may go in good conscience in the procession of the Corpus Christi? is our concern:

First, that it is most certain that one abstains completely from the procession, and thinks of ways in which one can make a submissive apology to Imperial Majesty, and also a clear confession that one does not despise the reverend sacrament with the Zwinglians. Majesty a submissive apology, also a clear confession that one does not despise the reverend sacrament with the Zwinglians.

For after two great abuses are at this procession:

First of all, that contrary to all Scripture and command of God, also contrary to the papal rights, the sacrament is divided, and only the body or the bread, without the blood of Christ and the chalice, is transferred, although Christ has appointed the whole sacrament to be used at the same time.

Secondly, the sacrament was not instituted for such a custom as to establish such a service of worship and service, as if such a work were to be a special service, as the Jews worshipped the serpent, even though the same was ordained by God to be looked upon.

Now it would be considered as if such abuses were confirmed here, since one is supposed to stand and confess what one holds, and is primarily required for this reason. And if one then preached against it, one would set this example against it, that they were not bad abuses, because the princes had also gone along at such a time, who had previously dropped such as an abuse.

E. Two petitions of the Estates to the Emperor and his answer.

924: The Estates petition the Emperor to come to Augsburg soon.

From Cölestin, Vol. I, p. 55.

Translated into German by Ll. A. Tittel.

Most invincible, most powerful Emperor, always ruler of the Empire, most gracious Lord! We hereby express our obedience and our most owed services, in deepest subservience before 2c, and do hereby inform your Imperial Majesty that we are the most gracious of all. Majesty we hereby acknowledge: Since, according to Your Imperial Majesty's. Maj. we have obediently gathered here with other princes and estates of the empire, and some of us have now lain here for a long time, with great hardship and expense. Maj. will deign to come here as soon as possible, considering that the important matter and the emergency itself make such a request highly necessary, lest a mistake be made in taking us or in bringing us here, and Your Imperial Majesty be kept in the country for a long time. Maj. may be delayed for a long time in the country, but that everything may proceed properly, at the right time and in good and convenient order.

For this reason, we consider it to be a good thing, without measure and with the approval of Your Imperial Majesty. Maj., and are of the opinion that it would be very well done for the better promotion and organization of all things if Your Imperial Majesty were to send someone of your own with sufficient power over here. Maj. would send someone of your own with sufficient power here, with whom, because of the departure and arrival, and likewise because of the ordering and better promotion of all other necessary things, we would be kindly and properly consulted, so that princes and rulers who are assembled here and will shortly be coming here can take the appropriate means and ways accordingly.

We therefore most humbly request that Imperial Maj. Maj. will graciously accept and note this well-meant and faithful letter of ours. Hereby we most sincerely commend ourselves to Imperial Majesty, as our most gracious lord, and persevere with the most humble offer of all owed services.

E. imperial. Maj.

most subservient

Albrecht of Mainz, Hermann of Cologne, Archbishops. > > John of Saxony, Joachim of Brandenburg, Electors.

[682]{.underline} Cap. 13: From the Imperial Diet at Augsburg in 1530, W. xvi, 810-812. 683

925: The Estates' other petition to the Emperor to order the rank of the German princes upon his accession.

In Cölestin, Vol. I, p. 55.

Translated into German by Ll. A. Tittel.

1. most invincible and most powerful Emperor, always the ruler of the Empire, 2c. most gracious Lord! We four Electors, and the envoys of Trier and the Palatinate, your Maj.'s advisors in the Holy Roman Empire, having received the letter of honor concerning the departure and arrival, have at once unanimously consulted and diligently considered how and in what manner the same arrival in honor of your Imperial Majesty should be most sincerely and honestly carried out. Maj. could be arranged in the most sincere and most convenient manner. We have not been able to devise a better way than to adhere to the order of the Golden Bull in such a procession, which, as far as our persons are concerned, we have diligently observed and in which it is expressly stipulated that in Your Imperial Majesty's presence (it is to be acted upon), the procession is to take place in the presence of the Emperor. Maj. presence (be it what it may) we, the Archbishops of Mainz and Cologne, will go to both sides of your Imperial Maj. Maj., and our friend, the Archbishop of Trier, go immediately in front of Your Imperial Maj. Maj. and on his right the Elector Palatine and on his left the Elector of Saxony and Brandenburg.

(2) As the Golden Bull also instructs the King of Bohemia in the processions to the place nearest to his Imperial Majesty, and wants to keep such an order in riding and walking that no one gets in between. Maj. and wants to have just such an order in riding and walking that no one gets in between, by determining in clear and explicit words to every prince his place unchangeably, and does not want that any other prince, he may be of whatever rank, dignity or honor, is preferred to them: so it also prefers the King of Bohemia unchangeably to all other kings, they may be as high and great as they want, and may have arrived from whatever causes, that he is above them.

3 We therefore hold that the order which was used at the entry of Your Imperial Majesty into Aachen for the consecration and coronation shall also be used as far as our persons are concerned. Maj. in Aachen for the consecration and coronation will also be used as far as our persons are concerned. Concerning the cavalry of the Electors, however, we find, among other things, that in the reported procession this order was observed, that my cavalry, that of the Elector of Saxony, first, then that of the Elector of the Palatinate, and then that of the Elector of the Holy Roman Empire.

1. "he" put by us instead of "she".

of Brandenburg, finally the Mainz, Trier and Cologne archbishops' cavalry. The same order, we think, should be kept now, but in such a way that my, the Archbishop's, namely of Mainz, cavalry, since the entry into my territory (or dominion) takes place, first goes before Your Imperial Majesty. Maj. But since the King of Bohemia, according to the Golden Bull, follows first behind Your Imperial Maj. Maj., we deem it proper that the royal cavalry follow behind the Imperial Maj. Maj. In this way, we, the Electors and the absent envoys, have agreed to keep an order in moving in; however, with the reservation that in this and similar cases no one of ours will be deprived of anything by such a settlement. We also wanted to act on the other princes' order, but found, after consultation, that between the most distinguished princes of the empire, as between those of Bavaria and Saxony, those of Brandenburg and Brunswick, the Hessians and Pomeranians, there have been various disputes for many years now about the seat, the train and the place, and that until now no settlement has been reached, although it has been tried many times. It also seems that such disputes have come to such an extent that, even if all of the same princes were present and acted between them, all trade would still be fruitless and would not be concluded.

Since it is easy to conclude that a dispute could arise in the countryside (or outside the city), we consider it good and necessary to prevent such mischief and rebellion in time, but believe that no one can advise and help better than Your Imperial Majesty. Majesty, to whom such princes might sooner yield. We therefore humbly request Your Imperial Majesty. Majesty to consider the matter most graciously for the advancement of this entire work, and with good and proper reasons (in which we do not set any measure for Your Imperial Majesty) to persuade the Princes mentioned that they should, in honor of Your Imperial Majesty, assist in the establishment and maintenance of the city. Maj. that they observe the order prescribed by Your Imperial Majesty when going out and coming in on horseback. Maj. will prescribe; however, with the reservation that no one's liberties or rights will be infringed thereby, and also with the most gracious promise that Your Imperial Majesty will immediately after the entry into the country take the necessary measures. Majesty will take care to settle the disagreeing princes in it. If then Your Imperial Maj. Maj. find this proposal of ours agreeable and graciously grant our request, we Electors and the absent envoys of your Imperial Majesty offer ourselves to all your service and support. Maj. to all our services and favors, and we

[684]{.underline} Section 2: Preparations for the Imperial Diet. No. 925 f. W. xvi. 812-814. 685

We humbly request you to do everything possible on our part to resolve this dispute, to unite the minds and to contribute to the honor of Your Imperial Majesty and the benefit of our friends, cousin and uncle. Maj. and for the benefit of our friends, cousins and grandparents.

(5) This, most invincible Emperor, most gracious Lord, we have done at your Imperial Majesty's request. Maj.'s request, concerning the departure and arrival, most faithfully and diligently done and consulted, but in such a way that Your Imperial Maj. Maj. we are free to keep or improve such matters, with the most humble request that your Imperial Maj. Maj. may graciously inform us of what they wish to do about this consultation and the order given in the draft and send it back in writing, so that we know what we, and especially I, the Elector of Saxony and Archmarshall, have to follow with regard to the order in riding. With which, for Your Majesty's Your Majesty's protection and protection. Given at] Augsburg.

E. K. M.

subject, and in the h. r. Reich, Albrecht, Herrmann, Johann and Joachim, Electors, and the Electors of Trier and Palatinate, Envoys.

926: The emperor's declaration sent to Augsburg concerning the move-in.

In Cölestin, Vol. I, p. 56.

Translated from the Latin by Ll. A. Tittel.

Carl von GOttes Gnaden Roman Emperor, all-time Major of the Empire.

Instruction (or order), concerning which the Reverend Philip, Bishop of Speier, and Johann Albrecht, Margrave of Brandenburg, Coadjutor of the Churches in Magdeburg and Halberstadt; and Wolfgang, noble Count of Montfort and Retenfels, Princes and Councillors, our dear faithful, with the most reverend and most illustrious, our dear friends, cousins and grandparents, the Electors of Mainz, Cologne, Saxony, Brandenburg, and the envoys of Trier and Palatinate, who are now assembled at Augsburg, are to act and confer 2c.

1. First of all, they should inform them of our imperial grace and friendship. and friendship to them and wish them every good fortune, and then further state: that we, as our advisors in the Roman Empire, wish to hear their cries for peace.

The letter, which they recently gave from Augsburg, has been well received. And since they consider, among other things, how they, at our request, have begun to act on the matter of removal and collection, and how and in what way everything should be done and arranged in our honor in the best and most glorious way, they have diligently considered and pondered; for this reason they also consider it good that the manner and method prescribed and set forth in the Golden Bull be observed, with the addition of everything that is expressly touched upon and reported therein by the Elector's person.

(2) We have graciously seen and heard all that is contained in the same letter, and for this reason we thank them; but they also see that they either do not know, or have not thought so carefully and have not remembered, or do not want to bring and show us that immediately after receiving the crown of Papal Holiness we decided to set out on our journey to the German nation of the Holy Roman Empire and to put an end to the disputes that were pending among them and other estates of the Holy Roman Empire. We have decided, immediately after receiving the crown from Papal Holiness, to set out on our journey to the German nation of the Holy Roman Empire and to undertake to put an end to the disputes pending among them and other Holy Roman Empire states and to restore everything to an amicable, Christian and praiseworthy state. To accomplish this the sooner, better and more salutary, we have not only deemed it necessary, but also useful, to take to us an envoy of papal holiness with full power, who has also been led up to this point and has enjoyed such honor and position as he shall also have when he arrives. Therefore, we diligently see to it that we do not, if we act and seduce according to the letter of the Golden Bull or contrary to it, put any obstacles and impediments in the way of the handling and execution of other business, which we want to find ready to avoid and avert completely. For this reason, we would not argue about the golden bull, but would endeavor to leave it in its value and dignity, and to dispose of everything in such a way that the same collection in our honor (which they sought, 1) as we did not doubt and would also have seen from their letter), but to them and other estates and orders to no disadvantage, but rather to the benefit, welfare and promotion of each, as it also seems to require our common need. Which, at our discretion, could be done in this way.

3 Since the princes, the absent envoys, and other estates of the empire are well acquainted with the

1. Added by us.

686 Cap. 13. from the Imperial Diet at Augsburg 1530. w. xvi, 8i4-si7. 687

would know by what business we have had to postpone our arrival until now, even against and beyond our thinking, and on what occasion and for what reasons, indeed, in what sense we, now that we have received the imperial crown, are willing to come to them: then they could also easily conclude that we want and desire the most illustrious prince, Lord Ferdinand, King in Hungary and Bohemia, our beloved and united brother, and in our absence appointed administrator of the empire, to be and remain with us.

4. Since they have also heard from us for what reasons we, in the most gracious opinion, have taken the Legate with us and kept him with us, so that the Papal Holiness Legatus a Latere is not only with us in his place and as a stranger (to whom one is accustomed to show honor and respect before others), but also takes their and the Holy Roman Empire's, especially the German Nation's, complaints and oppressions very much to heart, and wants to do everything so that they may be removed, relieved and lessened: Therefore I believed that his arrival would be the more pleasant and pleasing to them, and the more honor and respect would be shown to him. For the present reasons, and because when Papal Holiness and we send our envoys to other princes, Papal Holiness' envoys are always supreme, and our envoys, if sent to them, would also be preferred to all princes, princes and estates, we hoped that the electors would not be unwilling to do so.
5. furthermore, because the alleys of the city of Augsburg, through which we, God willing! are wide and spacious, so that more than three can ride next to each other, and they have already spent a great deal of money in Augsburg before we can come to Augsburg and begin the Diet, because of other business and delays; of which we have already written to them, so that they would not let the time pass in vain, graciously requesting, and enclosing important and high causes that move us, which we now set aside because of the shortness of time.

For these reasons, and so that our long-desired arrival may be all the more welcome to them, we wanted to allow and allow the secular princes to come before us Dukes, for their love and favor, but not out of obligation or according to the contents of the Golden Bull.

6. From behind, the cardinals, archbishops and bishops with the envoys, three in order, follow, as the papal nuncio between the King of France's envoys on the right, and the archbishop of Bremen or another bishop on the left.

Then the Venetian ambassador between two other bishops in the middle. After the ecclesiastical princes envoys, the envoys of the Dukes of Milan, of Ferrara and of the Marquis of Mantua, and others.

8. Between these two ranks of ecclesiastical and secular princes and envoys, as I said, we with our beloved brother, who, as we thought before, because he is King of Bohemia (without which high dignity, in which he stands, we would not otherwise desire such a thing), should go on our right, but the legate, because of the above-mentioned and other highly important causes, should go on the left under a canopy and between the ecclesiastical and secular princes, so that the princes ride beside us; as the golden bull instructs.

As for the cavalry of each retinue, we wanted the cavalry of the Elector of Saxony, as archmarshal of the empire, to go first, then the Elector of Brandenburg and the Palatinate, and then further in order that of Trier, Cologne and Mainz, as archbishops, and after these our brother Ferdinand, and then our cavalry to ride first before us.

(10) After the ecclesiastical princes and envoys, our satellites shall follow armed.

The whole line or procession shall consist of the cardinals and ecclesiastical princes and envoys, and afterwards also of the secular princes and other estates' cavalry.

[688]{.underline} Erl. Briefw. VII, 342 f. Section 3: Emperor's stay in Jnsbruck. No. 927 W. XVI, 817-819. 689

The third section of the thirteenth chapter.

Of Emperor Carl V's rather long stay at Insbruck and the true cause of it.

927 Philipp Melanchthon's letter to D. Martin Luther from Augsburg, May 22, 1530, in which he reports how the emperor would not yet arrive there so soon, informs him of various suggestions of the imperial councils, attaches great praise to the chancellor Mercurinus, and adds other important news.

This letter is handwritten in Ms. Manliainiin, p. 15. Printed in Melanchthon's epp. lib. I, sp. 2; eä. r>onä. 1,6P. 2; in Cölestin, vol. I, p. 44 (incomplete); in the Oorp. Rsk., vol. II, p.59 and in Erlanger Briefwechsel, vol. VII, p.342; German in Chyträus, Hist., p.62 (in part) and in Wilhelm a Vallo, II, d. p. 56.

Translated from Latin.

Hail! We had already hired a messenger who was to go to you and then to Wittenberg, because Jonas had learned of the death of his son from letters of the scribe Viola. Under the letter, however, your last letters have come to me through D. Apel's messenger. Jonas is quite satisfied after he has learned that his wife is healthy. For he was only worried about her, and I also had no small fear. My suspicions and worries were heightened by the fact that you had not sent Pomer's letter, which he had mentioned in a letter to you.

2 The emperor is not yet here and, as I think, will hardly arrive before Pentecost. He has not summoned either the Dukes of Bavaria or Duke George of Saxony to discuss religious matters, because he wants to remain impartial. It is reported that there are two voices in the emperor's council: one that he should not interrogate the Lutherans but condemn them immediately by an edict; the other that he should interrogate them properly and abolish the abuses in the church. This latter opinion is said to be held by the imperial chancellor Mercurinus 1), an excellent and very moderate man; who is said to say that, in his weakness, he followed the emperor mainly in the hope that he meant that the religious matters would come to a good end, he

1. Mercurinus Arborio, Marchese of Gattinara, Chancellor of the Emperor, died at Jnsbruck on June 5, 1530.

do not want to take part in violent advice. We have heard nothing here that would be more worthy of our consideration to write. And I have a special pleasure in this speech and judgment of the highly competent man. May Christ take care of us and preserve us, and may He govern all actions so that they flourish for peace and the common good. Mercurinus also said this: it was well seen at Worms how nothing fruitful could be achieved with violent attacks. For he was in the emperor's retinue and council at Worms. We are all, including the Prince, very concerned about your health, and therefore ask God to preserve you for the sake of His word. It is also our request to you that you take good care of your health. Doctor Caspar sends you some medicines through the Elector's messenger, which serve to strengthen your heart and soul. For he loves you very much.

3. We change the confession (Apologia) 2) a lot every day. I have taken out the article on vows, because it was a bit too small, and put another, detailed explanation in its place. Now I put the article of church violence. I ask you to overlook the articles of faith; if you will find no lack in these, let us draft the rest fairly. For one always has to change something in it and to be guided by the occasion.

(4) The Landgrave of Hesse is now going about signing the speech of ours, and it seems that he can easily be brought to ours; but for this your letter to him is necessary. Therefore I ask you most earnestly to write to the landgrave and admonish him that he should not weigh down his conscience by defending any false doctrine. I do not want you to write again to the younger prince; 3) for he now hates no one.

2. Apologia here means the Torgau Articles, which form the basis of the second part of the Augsburg Confession; immediately following, "the Articles of Faith" are the Schwabach Articles, the basis of the first part of the same.
3. This is contrary to Melanchthon's earlier letter, No. 902. The first following reads with the old translator: "because he is now no one more ungracious than you" 2c.

[690]{.underline} Erl- Briefw.VII, 343.327. cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, 819-821. 691

more than him, whom he had previously seemed to love more than the apple of his eye. But his mind is very changeable, and that does not come from his young years, but rather, as I think, from nature. Schnepf is a good, steady man. I wanted you, in his honor, to write to him on a suitable occasion. As far as the Frisians are concerned, the Elector has ordered D. Pomeranus to look for a capable man who knows the Saxon language and to send him to the Frisians. To this opinion you can reply. I am sending you a painting of the siege of the city of Vienna. Through Apel's messenger we will write more. In the meantime, you will give this messenger of ours letters to your honest wife, for he will be able to bring back an answer. Be well and pray for us to Christ our Lord. Given on Sunday Vocem Jucunditatis 22 May 1530.

928 Letter from Elector John to Luther from Augsburg. May 4, 1530.

This letter is found in the Altenburg edition, vol. V, p. 23; in Walch and in the Erlangen correspondence, vol. VII, p. 327. In a regest in Burkhardt datirt of 20 May. Köstlin, M. Luther, vol. II, p. 653 aä 207 gives the correction: May 4, which results from the sending of the medicine. Cf. no. 902.

Dear Doctor! Be in love with all of us, do not let the time be long for you. We are all very worried about the health of your body, we pray to God to keep you for a long time for the sake of his dear word; we even exhort you to take good care of your health. O. Caspar, our physician, send you medicine by this messenger, to strengthen your head and heart with it; for he is your faithful friend. And we also remain well inclined to you for all graces 2c.

929 D. Martin Luther's answer to the above letter, whose delay he excuses, and at the same time emphatically consoles the Elector, who began to be annoyed about the long hesitation of the Emperor and worried about the threats of the enemies. May 20, 1530.

This letter is found handwritten in Wolfenbüttel, Copenhagen and in the Ooä. Ho8toeli. Printed in Flacius' German collection of letters; with omission of the beginning in Chyträus' Hist. der Augsb. Conf. p. 26 b Latin, and German p. 67; also in Cölestinus, Vol. I, p. 47.

and in Buddeus, p. 95 translated into Latin and incomplete, also with the wrong date, May 22. Complete in the Altenburg edition, vol. V, p. 23; in the Leipzig edition, vol. XX, p. 172; in the Erlangen edition, vol. 54, p. 146 and in De Wette, vol. I V, p. 20. In the latter two editions, the supplement that belongs to this letter is erroneously attached to the letter of October 3, 1530.

To the most illustrious, highborn Prince and Lord, Lord John, Duke of > Saxony, Elector of the Holy Roman Empire 2c., Landgrave in Thuringia, > and Margrave of Meissen, my most gracious Lord.

Grace and peace in Christ our Lord and Savior, Amen! Most Serene, Highborn Prince, Most Gracious Lord! I have now long delayed replying to E. C. F. G.'s first letter from Augsburg, graciously addressed to me, with notice of new newspaper, and admonition that I should not let my time in this place be long 2c. And it is truly without need that E. C. F. G. so graciously thinks of me and cares for me, for we should think of E. C. F. G., care for him and ask, as we also truly and faithfully do. Time is indeed not long for me, we live as gentlemen, and therefore these weeks have passed so quickly that it hardly seems like three days to me. But C.F.G. is and must now be in a boring place; so help our dear Father in heaven that C.F.G.'s heart may remain firm and patient in his grace, which he shows us so abundantly Jac. 1:4, 4:6.

For in the first place, it is certain that C.F.G. must bear such toil, food, travel and long journeys for the sake of God, since all angry princes and enemies have no other blame for C.F.G. than the pure, tender, living word of God, otherwise they must confess that C.F.G. is an innocent, quiet, pious, faithful prince.

3. since this is certain, it is a great sign that God has given E. C. F. G., as He so richly grants His holy word and makes them worthy of it 2 Thess. 1,11., that they have to suffer such shame and enmity for the sake of it Apost. 5, 41., which ever makes a comforting conscience. For to have God for a friend is more comforting than to have the friendship of all the world. On the other hand, we see.

692 Erl. 54, 147-150. section 3: Emperor's stay in Jnsbruck. No. 929**, W. XVI, 821-823.** 693

How God does not esteem the angry and wrathful princes worthy to know or have his word. Yes, they must blaspheme and persecute it blindly and stubbornly, as the frenzied and foolish; which are terrible signs of his great displeasure and wrath against them; of which they should be justly terrified and desolate in conscience, as it must ultimately be.

4. above this, the merciful God shows Himself even more gracious, that He has made His word so mighty and fruitful in E. C. F. G. land. Of course, the C.F.G. country has the very best and most good pastors and preachers than any other country in the world, who teach so faithfully and purely, and keep such beautiful peace. Therefore, the tender youth of boys and girls are now growing up, and are so well equipped with catechism and Scripture that it makes me feel good in my heart to see how young boys and girls can now pray, believe and speak more about God, about Christ, than all the monasteries, convents and schools were able to do before, and still can.
5. there is truly such young people in E. C. F. G. land is a beautiful paradise, the like of which is not in the world. And God builds all this in E. C. F. G.'s bosom, as a sign that He is gracious and favorable to E. C. F. G.. As if he should say: "Well, dear Duke Hans, I entrust you with my noblest treasure, my merry paradise, you shall be father over them. For I want to have them under your protection and rule, and do you the honor of being my gardener and caretaker. This is certainly true. For God the Lord, who has made E. C. F. G. the father and helper of this land, feeds them all through E. C. F. G.'s office and service, and they must all eat E. C. F. G.'s bread. This is no different than if God Himself were E. C. F. G.'s daily guest and mouth, because His word and His children who have His word are E. C. F. G.'s daily guests and mouths.
6. in contrast, look at what other princes do to the dear youth by their rage, that they make of God's paradise sinful, rotten, torn puddles for the devil, and spoil everything, and also have vain devils at table and as guests every day; for they

are not worthy of honor with God, that they give His word a cold drink of water from all their goods Matth. 10, 42. They even have to give vinegar, myrrh and gall to the thirsty Christ on the cross Matth. 27, 34. Although many pious people are secretly among them, here E. C. F. G. long for paradise and the promised land, and ask heartily for help.

7. because God is so abundant in E. C. F. G.'s land, that he so graciously allows his word to prevail, that through it E. C. F. G.'s office, goods and possessions, everything goes in a blessed custom and service, and actually everything is vain daily alms and sacrifice, presented in honor of the holy word of God without ceasing; in addition E. C. F. G. is gifted with a peaceful heart, which is neither bloodthirsty nor murderous like that theil. C. F. G. is gifted with a peaceful heart that is neither bloodthirsty nor murderous, as that part is, and must be: then E. C. F. G. truly has great cause to rejoice in God, and to take comfort in such great signs of His graces. For it is a glorious great honor that GOD has given E. C. F. G. has been chosen, consecrated and made worthy so that body and goods, land and people, and everything that E. C. F. G. has, stand and walk in such beautiful worship, that His divine word is not only not followed, but also nourished and preserved. It does not hurt that some of us are not well off; nevertheless, E. C. F. G.'s service and protection is in the work of preserving the Word.

Last but not least, E. C. F. G. has also previously encouraged faithful, heartfelt prayer among all Christians, especially in E. C. F. G.. C. F. G. countries, and we know that our prayer is right and the cause is good; therefore we are also certain that it will be heard and heard well, 1 Tim. 2, 3. Oh, the young people will do it, who with their innocent tongues call and cry so heartily to heaven, and E. C. F. G. will do it. C. F. G. as their dear father so faithfully to the merciful God. On the other hand, we know that that part has evil things, cannot pray either, but go about with clever suggestions, put it all on their wit and power, as one can see before one's eyes; there it stands on the right sand.

9. this my writing E. C. F. G. would graciously accept from me; God knows that I speak the truth and do not hypocrite; for I am sorry that Satan has taken E. C. F. G.'s heart.

694 Erl.54,iso. Cap. 13. of the Imperial Diet at Augsburg 1530. w. XVI, 823-82p. 695

would grieve and sadden. I know him well to some extent, I know how he tends to play along with me; he is a sad, sour spirit, who cannot stand for a heart to be happy or to have peace, especially in God; how much less will he be able to stand for E. C. F. G. to be of good cheer than he who knows how much we all care about E. C. F. G.'s heart, and not only us, but almost the whole world. F. G. is of good cheer, than he who knows well how much is at stake in E. C. F. G.'s heart for all of us, and not only for us, but almost for the whole world, I almost wanted to say, also for heaven itself, because of course a large part of Christ's kingdom of heaven is in E. C. F. G., but also in God. C. F.G.'s country is built up by the salvific word without ceasing; he knows this and sees his displeasure in it. Therefore, we all owe it to E. C. F. G. to faithfully assist her with prayer, comfort, love, and whatever we can; for where E. C. F. G. is happy, we live; but where she is sad, we are sick.

But our dear Lord and faithful Savior, Jesus Christ, whom the Father of all mercies has so abundantly revealed and bestowed upon us, may He send His Holy Spirit, the right, eternal Comforter, over all my words, who will always sustain, strengthen and protect E. C. F. G. against all poisonous fiery arrows of the sour, heavy, evil spirit, Amen, dear God, Amen. Given on May 20, Anno 1530.

E. C. F. G.

subservient

Martinus Luther.

Enclosure.

Doctor Apel has also asked me, most gracious sir, 1) that I should request and excuse him from E. C. F. G., that he now takes leave and leaves for Prussia. For he would have liked to do it long ago, so E. C. F. G. has always been so overcharged that he, being very shy and demure, has always not wanted to trouble E. C. F. G., as I understand that he will further report to E. C. F. G. himself. E. C. F. G. will know how to graciously comply with this. Hereby commanded by God.

1. Doctor Johann Apel, who belonged to the electoral council in Wittenberg (see Förstemann's Urkundenbuch, Vol. I, p. 126), accepted a call from Duke Albrecht of Prussia as chancellor, left Wittenberg at the end of May or beginning of June and arrived in Königsberg on July 10. - De Wette has erroneously connected this supplement with letter No. 1126 in this volume.

930 Imperial Instruction, with which the Counts of Nassau and Neuenar were sent to Augsburg to Elector John to request that either he or his Elector Prince travel to the Emperor, or at least that the sermons be stopped until their Majesty's arrival. May 24, 1530.

From a copy in the Weimar archives, printed in Förstemann's Urkundenbuch, vol. I, p. 220 and in Müller's Historie 2c, p. 502. Latin in Cölestinus, vol. I, p. 50 and in Chyträus p. 37; German in the latter, p. 71.

Carl von GOttes Gnaden, Roman Emperor, at all times Mehrer des Reichs 2c.

Instruction, what the well-born, our and the realm's dear faithful, Wilhelm, Count of Nassau, Katzenelnbogen, Vianden and Diez, and Wilhelm, Count of Neuenar, should do and advertise to the highborn Johann, Duke of Saxony, Landgrave in Thuringia and Margrave of Meissen, Archmarshall of the Holy Roman Empire, our dear Oheimen and Churfürsten, for our sake, and yet as for themselves, but to show this our Instruction, 2).

Initially, they shall tell his love our imperial grace and all good things. Grace and all good things; and hereafter tell how we have heard his submissive, servile, Christian and obedient offer from him, that we have received a special gracious and friendly favor and that we give special gracious and friendly thanks to his love. And that we therefore also to him, Obgenannttem von Neuenar, and to our and the realm's dear faithful, Hansen von Doltzigk, his dear council and skilful, thereupon also on the articles which they and the said von Nassau have requested from us on account of his love, as, loan of the regalia, confirmation of the marriage with Jülich, 3) granting of the fair at Gotha, and on account of the carriage of our dear grandfather and Elector of Brandenburg husband 2c., again give such a gracious good answer, to offer his love promotion, as we have provided, undoubtedly they have done, which we would have thought, his love, according to custom and shape of all occasion, had and still should have good cause to be well satisfied. Non-Desto

2. As can be seen here, the intention was that the envoys should not show these instructions. However, it will have become necessary to show it during the negotiations with the Elector, as can be seen from the following document and No. 932.
3. In the original: Gulch.

696 Section 3: The Emperor's Stay in Jnsbruck. No. 930. W. xvi, 825 -828. 697

It has come to us that his beloved should complain about something that we are very much surprised about, especially for these reasons, that his beloved knows well and has to remember in what relationship and good friendship the noble houses of Austria and Saxony have been for so many years, and how the erroneous cause of our holy Christian faith, from which so many disputes have arisen subsequently, has arisen. Let his beloved know, then, that they have separated themselves from us and from the other five princes of ours and of the Holy Roman Empire, its members, and have despised and suppressed the edict which we and they, all six princes and other princes and estates of the Holy Roman Empire, have unanimously considered and decided with us to be the best: which, together with the above-mentioned insanity and discord (we refrain from mentioning ours, as a Roman emperor, their one supreme head and lord, and protector of holy Christendom, the highest disgrace and contempt proven to us therein), has reached and brought the holy empire and almost the whole of Christendom to such an extent that it cannot now easily be recovered and restored; and about that, that also, so his love with those, who became disobedient and repugnant to us in this matter, made and entered into a 1) but understanding and alliance, contrary to us and touched our edict, and which also, as the head, shall still maintain. What bloodshed and cause for further development this has given to many states in the holy kingdom and the whole of Christendom, and may also give in the future, provided we do not occur to the things by grace of the Almighty, to his praise, for which we want to spare no effort: that his love, as the understanding one, easily knows well to measure for himself. And yet all this, as to say, notwithstanding, we have requested that the articles which his beloved has sent to us, as reported, be given to us at any time, whether his beloved has sent or written their message to us, with notice and indult, for the sake of receiving the regalia, also confirmation and other things, until our future in the realm, and that we would like to hear mentioned our dear Oheimen and Churfürsten of Brandenburg himself, who would be one of the most distinguished members of our and the holy realm, at all times nevertheless so with most gracious and infinite answer.

1. Förstemann: "in" instead of: "one" and immediately following: "bypassed" instead of: "entered". In the parallel passage in the following number, § 10: "in sondern Verstand und Bündniß 2c. have let in."

that we had ever meant that his beloved should have understood that no burden at all, but rather that from us in a Christian mind and but gracious and friendly favor. For his beloved, if she will consider it, may take from all this sufficiently that we, as a Christian emperor and head of Christendom, desire nothing else ourselves, but that first the honor and glory of God the Almighty be sought, also that our height and majesty be recognized as befitting this, and not only be increased, but also be maintained to the least: and then to prove and show us graciously against his beloved ones, who have no alliance, but who, as a noble prince no less than the others, are willing and obedient to us, as he is entitled to do. And let this main thing in itself be 2) so great and brave that it cannot be well acted over land by writings nor otherwise. Nevertheless, we have this confidence that if we and his beloved, according to their Christian heritage, were to be personally with each other, that we would, by the grace of God, compare well with each other. And therefore, where his beloved, or, where it would not be convenient due to the impossibility of their bodies, his beloved son, or both of them, would come to us; in which case, if it would please them, they would take their way to Munich, and further await our newspaper, they will be welcome to our arrival, that we also want to be satisfied with good will, as far as the things are concerned, which might happen or be carried out by both of our persons, where they surrender to us, have no alliance, and want to keep themselves as a laudable Elector, and his son, as a prince due to us and the Holy Roman Empire, as is stated above. And what then may concern the remaining articles, we may hear with the grace of God and act with good counsel therein. And his beloved, or the son, will now come or not according to their opportunity, that we well desired, that they meanwhile Hinfür, until we arrive at Augsburg, and in these matters, as we hope that the Almighty shall grant us the grace, give good order, with their preachers, to let them preach, stand completely still, to avoid much disputation. That also our opinion is not at all, as from his love and his son's future to us here above message has happened, that we therefore the more

2. Förstemann: "half". This mistake could have been easily improved, because these words are repeated in the following answer of the Elector.

[698]{.underline} Cap. 13. from the Imperial Diet at Augsburg 1530. w. xvi. 828-8so. 699

We do not want to stay here any longer, but that we alone would like to address his or her loved ones before we come to Augsburg. And what they encounter in reply to all this and every other thing, they shall let us know again in the most expeditious and actual way, and they shall hold us to it. They do us a special favor, and our sincere opinion. Given at Jnsbruck, sealed under our imperial imprinted seal, on the 24th day of May, Anno 2c. in the year 1530, the tenth of our empire, and the fifteenth of our realm.

V. Waltkirch.

Ad mandatum Caesareae et Catholicae Majest. proprium. > > Alexander sweat > > subscripsit (ssst.).

931 John the Elector's answer to the imperial envoys, in which he rejects the above grace, May 31, 1530.

From the copy in the archive at Weimar printed in Förstemanns Urkundenbuch, vol. I, p. 224, also in Müller 1. e. With different text in Chyträus, sheet 32-38. Latin in Chyträus, pp. 37-42 and in Cölestin, vol. I, sheet 50 b.

1. high and well-born, dear grandfather and special. We have received with the most humble reverence, as on account of our Lord and Emperor, the advertisement sent to us by your love and you on the instructions delivered to us by the Roman Imperial Majesty, our most gracious Lord, from God's Grace John, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire 2c., and have understood the same, also her Majesty's gracious attention, as follows: After Her Imperial Maj. After the arrival of Her Imperial Majesty, as if we should complain about the answer that Her Majesty gave to you and to our councilor and dear friend, Hans von Doltzigk, about several articles and things mentioned, Her Majesty would be highly surprised about it, especially for several reasons that are listed one after the other in the Instruction. Which nevertheless, 1) as if to say, unnoticed, Her Majesty is

1. In Förstemann and Walch: "accordingly", for which, according to the preceding document, "nevertheless" is to be read. - The meaning is: although the Elector would not have behaved against the Emperor as it would have been desirable, the Emperor nevertheless took no notice of it, but gave a gracious answer.

We are sure that we would have received a gracious and unending reply to our writings and messages sent, with notice and indult, that Her Imperial Majesty would not have understood this to be burdensome on account of Her Majesty. Majesty would not have understood that we, for the sake of Her Majesty, would have found it burdensome; for if we had considered it well, we could ever have sufficiently assumed from it that Imperial Majesty herself did not desire anything else than that Her Majesty would be pleased with it. If we had thought about it, we would have been able to assume sufficiently that His Majesty did not desire anything else than that the honor and glory of the Almighty be sought first, and that His Majesty's height be recognized as befitting it. But because this main matter is so great and brave in itself that it could not be well dealt with over land by writings or otherwise, and her imperial majesty would be confident, where her majesty, according to our Christian inheritance, would be personally with each other, that her majesty would compare favorably with the graces of God in both respects.

Therefore, if we, or, if it would not be convenient for us due to impossibility, our son, or both of us, would come to her Majesty, in case which way would please us, we would then take the way to Munich and await her Majesty's newspaper there, we would be welcome to her Majesty; and as far as the matters are concerned, which would be arranged by her Majesty and our person, where we would surrender to her Majesty, would not have an alliance, and would want to hold ourselves as a prince, and our son, as one of her Majesty's and the realm's princes, due, as previously reported, to be satisfied with good will.

Whatever might concern the remaining articles, their Majesties could also hear with the grace of God, and act with good counsel in this; and we, or our son, wanting to come or not according to our opportunity, would probably request their Imperial Majesty that we for the time being and in the meantime, until their Majesties arrive at Augsburg and give good order in these matters, with our preachers to have them preach, stand completely still, avoid disputation, with final imperial request: what you encounter in reply to all this and every other thing, that you should let their Majesty know this in the most urgent and proper way. Request: what you encountered in response to all and any of this, that you should inform the imperial majesty of this as a matter of urgency and urgency, and that your majesty should act accordingly.

And first of all, towards the Imperial Majesty, our most gracious Lord, we thank you most humbly for your gracious offer. Majesty, our most gracious Lord, we thank you most humbly for your gracious offer, and especially that your Majesty has been graced and pleased by our submissive and obedient Christian offer.

2. secondly, that Her Imperial Majesty has given us

700 Section 3: The Emperor's Stay in Jnsbruck. No. 931. w. xvi. 83V-8S2. 701

We would like to suffer and tolerate personally with Her Majesty, and thus graciously request to talk with us, or in the case with our son, about the main matters, but with the difference, as the Instruction allows, of our own person. Now we would have been quite willing, out of humble opinion, to go to Her Imperial Majesty personally, together with us. Majesty personally, together with our son, beforehand and as soon as we learn of Her Majesty's arrival in Jnsbruck. As soon as we learn of her Majesty's arrival in Jnsbruck, as several other princes have done, we will also surrender. For this reason, we have also ordered some of our own to send a letter to Imperial Majesty. Majesty. Court to have experience of what Her Majesty might or might not like in it. But it has been indicated to us that our arrival might not be considered convenient because of this, that the other sovereigns and princes, as well as the estates, have some misgivings and suspicions about special actions, also about Her Majesty's arrival. The rulers and princes, as well as the estates, might have some misgivings and suspicions of special action, even of their Majesty's arrival at the announced Imperial Diet. Soon thereafter, Her Imperial Majesty has also ordered a meeting in Augsburg. Majesty here at Augsburg by some of Her Majesty's Councillors. So soon after, their Imperial Majesty at Augsburg graciously let us know, in addition to other notices, how their Majesty's gracious request would be that we expect them here at Augsburg, where their Majesty would be willing to go. To which Her Majesty's. We are now also a month away, since we have, at Her Majesty's earnest imperial request, first and foremost, agreed to attend this Her Majesty's Imperial Diet. We would also have been pleased, upon Her Majesty's present gracious indication, to surrender to Her Majesty once again without delay, upon the requested advertisement and Her Imperial Majesty's Instruction, to indicate our unavoidable need, also Christian and subservient mind and answer, to Her Majesty personally thereupon again: we have, however, noted from said Instruction that Her Majesty's mind, will, and opinion is not yet clear. Her Majesty's mind, will and opinion rests on the fact that both of you, Lords and Counts of Her Imperial Majesty, are again to be appointed to the Imperial throne. Majesty's Majesty what you will receive from us in response to everything and anything that is held up to us.

Therefore, and in order that we, the Imperial Majesty, may be obedient to Her Majesty. Majesty in obedience to Her Majesty's instructions. Instruction: we hereby decree to the Imperial Majesty, our most gracious Lord, and to you, in place of Her Majesty. Majesty, our most gracious Lord, and you, in the place of Her Majesty, to report to the submissive on the remonstrance made:

3. And firstly, as far as it is concerned, that we are complaining about Imperial Majesty's next answer. Majesty's next reply complaint.

You, Count Wilhelm von Neuenar, know that when you were summoned to your return by Imperial Majesty, you were also summoned by us. Majest. allhie, beside our council, Hansen von Dolzigk, the plot and kaiserl. Majesty. Majesty, of the action and Imperial Majesty's answer that fell on it, in which way we are grateful for the gracious audience and answer that Her Imperial Majesty has given to the fiefdom or to the fiefdom of the Holy Roman Emperor. Majesty's fiefdom or regalia, given to the Saxon Chapter, we thank you most humbly. And although we have renewed and introduced the causes against you, by which we stood in comforting confidence that we would also receive a final and gracious answer to the other articles, as you, Count Wilhelm of Nassau, may have indicated the same friendly opinion back against Jnsbruck: we nevertheless know from the graces of God that we have complained about such action and answer, that we have not allowed ourselves to be heard of the same in any other way than with all humble notification of our need. ^1^) For we should be sorry that we have caused the Emperor's Majesty to be offended by unseemly actions. Majesty by an unseemly turn of events that might justifiably give rise to misgivings or displeasure on our part; we also believe and well believe that, if it had not been for our disfavored ones and those who are partial in these matters, and too many mild reports, Imperial Majesty would have been able to take a stand by reporting the matter to us. Majesty would not have allowed himself to be moved to such burdensome reproaches against us, as advertising is capable of, by our reported complaints alone. For the kinship and good friendship between the noble houses of Austria and Saxony has been the custom for many years, as Imperial Majesty has shown. Majest. Instruction indicates, knowingly, and for this reason we have shown so much more kindness to Imperial Majesty. Majesty so much more gracious will in our favorable matters; as we have also appealed to Imperial Majesty's graciousness and Saxony. Majesty's gracious and manifold request, we cannot do otherwise.

4 However, we would not have been able to persuade the Imperial Majesty against us on account of the edict. Majesty against us for the sake of the edict, we could not have provided for it. For Her Majesty has been reminded in the inexplicable, 2) as if six Electors, and thus also our dear brother, Duke Frederick the Blessed, should have considered the Edict, along with other more Princes and Estates, to be the best; for Her Imperial Majesty, along with the other Princes and Estates, should have considered the Edict to be the best. Majesty, together with the other Electors, will be grateful to our brothers of blessed spirit and to the

1. From here on, another redaction of this letter is in Spalatin's Annals, p. 236 ff, which several times almost literally coincides with this one.
2. that is, reported without proper reason.

702 Cap. 13 From the Imperial Diet at Augsburg in 1530. W. xvi, 832-835. 703

The court has also asked the Imperial Majesty to be kindly and graciously reminded of the fact that the same edict has to be carried out. Majesty to be graciously and kindly reminded that, in case of necessity, it should be done to this day.

(5) Thus His Imperial Majesty has graciously considered that the matters to which this edict applies are matters concerning God. Majesty graciously consider that, since the matters to which the edict in question applies are matters concerning God, His Word, and our holy faith, we may not be subjected to any special reprimand from our beneficiaries on account of the other Electors. For what concerns Imperial Majesty, Imperial Highness, and the honor, benefit and welfare of the Holy Roman Empire, according to God:

6 We truly hope and know that our dear brother, Duke Frederick the Blessed, and we, in particular glory, have promoted the same with the most submissive will, services, mind and our fortune, and have kept ourselves in it, that we, in particular male reduction, know no one in it before to give.

On the other hand, it has never been proper for our brother and us to oppose God the Almighty and His eternal and imperishable Word (in which stands the only consolation of our blessedness). Those who have brought this to the attention of their Imperial Majesty for our disparagement know well themselves how arduous it has been for the Imperial Majesty to hold almost all the imperial congresses after the Diet of Rome. Majesty after the Diet of Worms, the matters were considered troublesome because of the edict, and that for this reason a common free Christian council is considered highly necessary, and has been unanimously agreed upon by princes, princes and estates on several occasions. For this reason, our favored ones should have refrained from complaining to their Majesty about the matter.

(7) Wherever these things and their origins are to be discussed and disputed, we would like to be heard, with the help of the Almighty, on the basis of a faithful, constant, truthful and irrefutable report, from which His Imperial Majesty should graciously note what ungodly and un-Christian abuses have occurred in the empire, both in sermons and in other ways. Majesty should graciously note what ungodly and unchristian abuses, both in sermons and otherwise, have occurred and are occurring in the empire, also from where all erroneous things and divisions have arisen and are not to be attributed to us.

(8) If God wills, this shall be heard when we, at the Imperial Majesty's Diet, now preceding, present our opinion and opinion, according to Her Majesty's Christian invitation, like other Princes, Princes and Estates, as we, with the help of the Almighty, Imperial Highness of the Holy Roman Empire.

Majesty to obey what is taught in our principality and lands.

9 And that we, for the sake of the edict, should now apply to the Imperial Majesty. Majesty, even if we had acted erroneously in these matters in part, as may not be shown, we would not have suspected, since the imperial decree clearly entails that we are to be granted the right to a new title. The Imperial Decree clarifies the matter, and the Imperial Majesty desires that this be done. Majesty to act at this Imperial Diet in such a way as may be decided on account of the confusion and discord, so that this may be done all the better and more salutary, to put an end to the discord, to leave behind reluctance, to surrender past errors to Christ our Savior 2c., and diligently to listen to, understand and consider all the good thoughts of each, to bring them to a unified Christian truth and to compare them, and also to do away with everything that is not rightly aligned or acted on both sides 2c. Majesty graciously remembers this from her letter.

Much less did the imperial gracious decree allow the same claimants to judge the matters as touched, unheard and unweighed, for itrig, 1) and to complain to her imperial majesty in this way. Majesty in this manner.

(10) When we continue to complain to Imperial Majesty about this, it is as if we should be in agreement with those who have the right to do so. Majesty, as if we were to join forces with those who have disobeyed and offended His Majesty in this matter. Majesty in this matter have also been disobedient and repugnant, but have entered into an understanding and alliance contrary to Imperial Majesty and the same edict. Majesty and against the same edict, and which also, as the head, again entertain: on such a too much lenient statement of our adversaries our unavoidable necessity requires to give the following notice to Imperial Majesty:

(11) That no man in the whole empire may say with truth, or report to the imperial majesty, that our dear brother blessed, and we, have left ourselves to some covenant in the matters of the Gospel. Without doubt, to whom more of the states God Almighty has bestowed grace, he will have relied on God alone, and not on any covenant or human comfort.

After we have nevertheless (as we feel from the advertisement) applied to Imperial Majesty about this, our humble request is that Imperial Majesty should let us, together with those who have been complained about with us, speak before Her Majesty. Majesty would have us, together with those who have been complained of with us, speak against the same accusers before Her Majesty, answer and interrogate them here, and then the Imperial Majesty shall be informed.

1. Förstemann: "zuuertaylenn".

704 Section 3: The Emperor's Stay in Jnsbruck. No. 931. w. xvi, 83s-837. 705

Your Majesty will again hear our need and reply to the same submission, and graciously find that we have been charged with no fault by Your Imperial Majesty, as if we had made an alliance against Your Majesty. Majesty, as if I had made an alliance against Her Majesty, that we have been charged with guilt and quite unjustifiably.

For with whom we have left ourselves in friendly and tangible agreement, that is not contrary to Imperial Majesty. Majesty, nor contrary to anyone, but solely for the natural and reasonable protection and protection of each and his country, people, and relatives against criminal and unlawful violence, whether or not it is to be carried out in these lost lusts, contrary to equity and Imperial Majesty's wishes. Majesty's absence, was to be carried out. Therefore, this should not have led to any unjustness on the part of the claimants to Imperial Majesty. Therefore, this should not have been interpreted as an impropriety against us, but should have been taken into consideration by the claimants at Imperial Majesty, in which way they were bound by obligation, and what strange, also burdensome, threatening speech often sounded in the realm, by which we, together with the aforementioned our friends and others, did not unreasonably cause ourselves in a friendly and unquestionable understanding, as touched, for protection and salvation alone, until the matter reached Imperial Majesty. Where such claimants will also bring the alliance, which in the meantime and sooner than we and our allies have set up, before Imperial Majesty, they shall be allowed to do so. Majesty, there shall be no lack of us to make such a presentation, so that Imperial Majesty may see them, and not be unreasonable. Majesty to see and note who started it first and gave the other cause for unions).

(13) That we should also leave the preaching in place here, asking the Imperial Majesty most humbly for this, as we are also doing herewith, we are urged to the utmost for the sake of our conscience. 1) Since our preachers preach nothing but the bright truth of God and the Holy Scriptures, as we would not knowingly allow them to do otherwise, it would be frightening to put down God's Word and its truth.

2. So we are also, as a human being, such preaching and proclamation of divine word to comfort our conscience and help thereby with God.
3. The preceding passage, which is difficult to understand, reads in Spalatin's Annals, p. 242 f., as follows: "Since our adversaries will also state that they have not made alliances before we have united with our friends, we also want to state our necessity in such a way that the Catholic Majesty shall recognize and note which part has raised the first and given the other cause to seek allies. Majesty shall recognize and note which part has raised the first and given the other cause to seek confederates.

to seek in all our troubles, which we and every man daily meet with, in all our need, that we may not escape the preaching, if we would have God otherwise before our eyes.

14. 3. To this end, our preachers, after their sermons, daily exhort the people most diligently to pray to God for all the needs of Christendom, and especially that God will grant His Imperial Majesty, as His decreed authority, together with the princes and estates of the Empire, grace in these dwindling times to God. Majesty, as His decreed authority, together with the Princes, Princes and Estates of the Empire, may grant grace to act in these dwindling times for the praise of God, and also for Christian peace and good unity, at this Imperial Diet announced by Her Majesty.
15. 4. They also gave a faithful report against the false doctrines that were being taught to the people against the sacraments here; therefore, they were burdensome and harmful for the sake of much improvement, as it was to be hoped to God, where our preachers were to stand still with their preaching. 5) Thus in all ways already and for some years the ambiguous things have been discussed, so that now the discussion of them has little to fear.

6. It would also be quite burdensome to refrain from preaching the holy gospel for the sake of those who wanted to be unnecessarily angry.

16. 7. And especially because at both imperial congresses at Speier the doctrine of the Gospel has been preached most sincerely for us and our friends, also publicly and without any considerable or constant annoyance.
17. 8. For Your Imperial Majesty can graciously judge. If we and our friends were to stop preaching in this way, it would first of all give many Christian hearts a terrible annoyance, and for the sake of His Majesty it would be understood that because of His Majesty's Christian and highly thoughtful invitation and request for this Imperial Diet had gone out into all the world, how everyone's opinion should be heard and then acted upon for a Christian settlement, as if Her Majesty wanted to lay down this doctrine unheard and unacted upon, that Her Majesty no doubt did not want to be told by her, as if Her Majesty's invitation should not be followed.

(18) And if we should advise Her Majesty by our relationship, and as we mean Her Majesty, out of subservience, to honor and all Her Majesty's welfare, we would not know how to advise Her Majesty otherwise, than that Her Majesty should not be able to prevent the goal of Her Majesty's tender and request by anyone.

[706]{.underline} Erl. Brikfiv. vrr, 34S f. Cap. 13. of the Imperial Diet at Augsburg in 1530. w. XVI, 837-840. 707

But that in these most important matters, by virtue of which Christian unity and conciliation are to be acted upon, this will be graciously done: which we have graciously caused the Imperial Majesty to remember out of good faith and in the very best manner. Majesty, out of good faith and in the very best, are obliged to remember; also, in consideration of all these matters, circumstances and occasions, if it is advised to Her Majesty by someone else, that it may not be beneficial to Her Majesty, the Empire and the whole of Christendom, nor may it be meant for the best. And is therefore addressed to the Imperial Majesty, our allies. Majesty, our most gracious lord, our most humble request, that he may understand such our necessary and most humble notification, also that we may not commit ourselves nor allow ourselves to be heard otherwise than as stated above, not ungraciously, and be our most gracious lord and emperor, as we humbly promise ourselves:

(19) Thus, with the help of the Almighty, we want to be faithful to the end of our lives to Imperial Majesty as our ordered authority. Majesty, as our authorities decreed by God, in guilty, reasonable and entirely willing submission and obedience, and then in matters which are due to us to act with and beside our friends, the Princes, also Princes and Estates of the Empire for the honor, benefit and welfare of the same Empire, in such a way as we hope to be responsible for this to God and subsequently to Imperial Majesty, also to the said Estates and men. Majesty, and also to the said estates and males, as we hope to answer for the same.

20 As far as the other and remaining articles are concerned, we hope that Your Imperial Majesty will graciously consider that we do not seek to have any complaints against us. Majesty, in gracious consideration, that we will not seek anything that anyone might have with fugue difficulty, graciously and finally agree to the same, and thus show ourselves in mercy toward us.

21 We are obliged to do this with our unsaved body and property for the sake of Your Imperial Majesty as our most gracious Lord and Emperor. Majesty, as our most gracious Lord and Emperor, in all subservience.

22 And it is to you two Counts in general and in particular our friendly and gracious request that you, according to the gracious command of Our Lord, bring and let reach Her Majesty this our humble and necessary answer, with the best glimpses and fugue that you know how to do from the graces of the Almighty, which we are also inclined to owe you in friendship, grace, and all good. Given at Augsburg, sealed under our imprinted secret, on the last day of May Anno Domini 2c. 1530.

932 Letter from Elector John to Luther, in which he gives him secret information about the above-mentioned delegation. June 1, 1530.

This letter is handwritten in Hamburg. Printed in the Wittenberg edition (1569), vol. IX, p. 408; in berJenaer (1566), vol.V, p. 25b; in the Altmburger, vol. V, p. 24; in the Leipziger, vol.XX, p. 175; in the Erlanger Briefwechsel, vol. VII, p. 359; in Chyträus, col. 28 and in ^Vilbelrai a Vallo II. b, 62. Latin in Ooelektiii., Vol. I, p. 51.

By the Grace of God John, Duke of Saxony and Elector 2c.

To the venerable, highly learned, our dear devotee, Mr. Martino > Luther, Doctor, to hand.

Our greetings first, venerable and reverend, dear devotee! We have received your next letter, and the Christian exhortation and consolation, which you have given us with it, has been graciously understood by you, and, if God wills, we shall also be highly consoled in these important actions by the grace of the Almighty.

2 And we cannot secretly conceal from you that Imperial Majesty has issued an Instruction to us. Majesty has issued an instruction to us here, in which we have almost been highly praised by Her Majesty's Edict, as well as for several other things. We have also requested (albeit gently) that we leave the preaching here until Her Imperial Majesty comes here and puts things in order.

But we have to give an answer to Her Majesty again, from which Her Majesty graciously has to hear that we cannot consent to these things as they are intended for us. But what will happen further on, we will hear, God willing.

4 There is talk that His Imperial Majesty has left Jnsbruck. Majesty has left Jnsbruck, is heading for Munich, and will come here from there after Pentecost. We did not want to leave this undisclosed to you, and we are graciously inclined to you. Date Augsburg on the first of June, Anno 1530.

933 Luther's report to Jakob Probst, how there was great hope that the emperor would act mercifully, since he had written two or three times quite graciously to the Elector, as others of his court had done, especially Earl

[708]{.underline} Section 4: The Emperor's Entry into Augsburg. No. S33 ff. W. xvi, 840-842. 709

Henry of Nassau. In particular, he had not listened to the three princes, the princes of Brandenburg and Bavaria, and Duke George, who wanted to make John the Prince of the Church hated by him, and the Grand Chancellor Mercurinus had absolutely rejected violent attacks. June 1, 1530.

See Appendix, No. 2, § 1.

934 Luther's other report to Melanchthon: there was a lot of talk about it in Coburg, nothing came of the whole Diet, and the papists diligently held up the emperor and tried to play the matter so that he would not come to Augsburg at all. The

June 2, 1530.

See Appendix, No. 3.8 2.

Section Four of Chapter Thirteen.

The Emperor's Entry into Augsburg, and What Happened Afterward with Regard to the Sermons and Corpus Christi Procession.

935 The old and first report of the Imperial Diet in Augsburg in 1530, from the Emperor's arrival to the handing over of the Augsburg Confession. Dated June 22, 1530.

This document, according to the original edition, is printed in Cyprian's Beilagen zur Historie der Augsburgischen Confession, p. 60; a corresponding account in Cölestin's iiist. comit. tom. I, r>. 68. in von der Hardts ant. Imtli. part I, p. 267, a description of this entry is given under the following title: "Des Allerdlauchtigsten, Grosmächtigsten Fürsten und Herrn, Hrn. Carolen, Römischen Kaysers 2c. am Nahmen des V. einreitend auf den Reichstag zu Augsvurg, an Mittwochen St. Veits Tag, der da war der 15. Tag im Brachmonat.

1530." Jn Quart.

A Brief Description of Roman Imperial Riding. Majesty's Riding in. First from Jnsbruck to Schwatz, then to Munich, and finally to Augsburg to the Imperial Diet, and what has happened there daily in the meantime.

Anno 1530.

I.

Short Directory of both Roman Imperial and Royal Majesty in Hungary "nd Bohemia re. train from Insbruck to ge" Augsburg

Anno 1530.

Both queens, Maria and Anna 2c., together with their children, have this time remained at Insbruck, and both, Imperial and Royal Majesty 2c., left Insbruck on Monday, the sixth day of June, and all court servants (who do not have to wait for the bodies of both Majesties) have, for the reason that neither sufficient provisions nor lodgings could be obtained on one road, been transferred to two

The two imperial and royal majesties have been ordered to ride on the roads to Augsburg, and they have ridden towards Munich and further to Augsburg, as subsequently touched.

The first, that is the sixth day of June, from Insbruck to Schwatz; 1) there the ore miners marched against 5000 miners within half a mile, on a high heath or expanse, with their long spears, halberds, battle swords, hand pipes, and quite a bit of field artillery, according to Landknecht's usage and manner, in two piles against each other (for this reason there were 70 men in a single line) in battle order, about 300 paces from each other, and the field artillery placed on a central hill. Likewise, on one side, a group of 15 or 1600 boys, with shafts half a spear long, was ordered to fall in behind as soon as the two groups attacked and made a mirror fencing. After that, the reported squires and knaves moved back in order to the village of Schwatz.

3 There, Imperial and Royal Majesty (but at the same time as Archduke of Austria) was honestly received in the same first arrival. Majesty (but of the same time as Archduke of Austria) was honestly received in the same first arrival by the mountain lords, as befitted, and with a silver penny, in it in the middle the Roman eagle and on the outside all around Imperial Majesty of all kingdoms and countries coats of arms. Majesty of all kingdoms and countries coat of arms, and on the other side (as indicated to me) imperial. Majesty's title, 1700 florins in value, have been honored; which penny Imperial Majesty (as well to be expected) has been paid. Majesty (as well to be remembered) with special pleasure.

1. Schwatz, a market town three German miles northeast of Insbruck.

710 Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, 842-844. 711

and graces, then went to the hostel, and in the morning of the 7th day of June saw the mine from all sides; from there he rode with royal majesty on the water to Kopfstein Kufstein, and in the morning of the eighth day early, Duke Ludwig of Bavaria 2c. about four of them went there to imperial majesty. Majesty, and rode with his Majesty as far as Rosenheim, a small town belonging to the Princes of Bavaria, where Duke Wilhelm (Duke Ludwig's older brother) also came to the Imperial Majesty.

4th The same, also the 9th and 10th day, up to Munich, was held on the way by the Dukes Wilhelm and Ludwig such a wandering hunt, as one has only seen, in honor of the Imperial Majesty. The first hunt was held between Kopfstein and Rosenheim, the second hunt in the middle of the road between Rosenheim and Ebersburg, at which place a monastery was located where Her Majesty camped for the night, and the third hunt was held between Ebersburg and Munich. And there have been seen several times three, four, or five hundred pieces of game, roebuck and deer.

II.

Entry of the Roman Emperor and His Royal Majesty into Hungary at Munich on Friday in the week of Pentecost. Anno 1530.

When both majesties arrived half a mile from the city of Munich on the tenth day, the nobility from Upper and Lower Bavaria, belonging to both princes, together with the same court servants, almost well-armed with hammers and spears, also with beautiful plumes, and Duke Wilhelm's army timpani and trumpets, as well as many other nobles, merchants, citizens and country folk on horseback and on foot, as it follows.

First of all from the gun.

The aforementioned princes had their main and field guns brought to a place outside Munich, on a quarter-mile road, arranged in an order almost appropriate, of which there were a hundred pieces, on wheels, namely whole and half carbines, half snakes, falconets and mortars. Also a wooden rifle, which was taken from the peasants in the monastery of Salzburg in their war, at 18 shoes long, all tied over with iron rings, and which threw a stone like a common snake. On top of that, two fire rifles and three special carriages with hailstones.

Ricey stuff and foot people.

3. next to the cannon, the cavalry and the foot people have been arranged and arranged. Namely, 550 well-equipped horses, among them about 300 horses with good armor, quite bright armor, armor and knee caps, plus forehead on the horse, and generally well-mounted, the spits painted black and white, with black fringes. Main color of clothing, long paltry skirts, which almost disguised the appearance of the armor.

4 Mr. Wolf Dietrich von Knöring, knight, was in charge of the troops and made an order of battle, gathered everything into a heap and led it away next to the infantry.

The infantry was divided into two groups, a lost group and a main group, well equipped with armor and clothing, and numbered 1600.

6th And when both majesties together with other princes, ecclesiastical and secular, namely: Cardinal Campegius, papal legate to royal majesty 2c. 2c.; Cardinal of Salzburg, Liège and Trent; Bishop of Malten, Passau, Brixen 2c.; Count Palatine Friedrich; both Dukes Wilhelm and Ludwig of Bavaria; Counts Palatine Otto Heinrich and Philipp; Margrave Hans Albrecht and Wilhelm of Brandenburg, also several kings, princes and potentates, ambassadors and other princes, imperial majesty and courtiers. Court servants have come to the city of Munich, has been built in front of the gun in the open space and field on twelve cubits long and wide, foursquare with four towers, like a castle, and around it for the run-up with several servants and hand guns occupied, with a stretched out ensign, almost masterfully decorated.

7 The servants from the orderly heaps of the infantry had several times run up to the storm, shouting at the enemy. Thus, those in the garrison partly fell out, and skirmished and shot against each other, thus keeping an apparent order of war.

8 Both majesties then moved to the heap and went towards it in good order, and made two turns, when the hailstorm gun just left.

9th Then both majesties moved to the gun and inspected it in its order, but the soldiers and the footmen again moved towards the city in the most elegant order.

10. and when their majesties come to the end of the gun, they are blown out by the wind.

712 Section 4: The Emperor's Entry into Augsburg. No. 935. w. xvi. 844-847. 713

and let them go off one after the other, and such a gun was all directed to the forewarned castle, into which many shots were fired, and thus the same was cut down.

(11) Several good fires have also been shot and thrown from rifles and mortars or firecrackers.

Move in after held pattern, as touched before.

When the things, as indicated, happened, both majesties turned to the city and entry, and in the middle a flying dragon in the air was almost really judged, which hovered in the height so long, until the procession come past.

Furthermore, when their Majesties arrived from the Jizera Bridge, near the city, there were also some small canoes or barges, on which some fishermen dressed in blue and white linen pants and whammies, poked at a colored barrel, which in the middle of the water flowed strongly against a pillar (at which it turned over), and partly fell into the water; it was very respectable. And when they crossed the bridge, they shot joy on the towers and walls, as is the usual custom.

Riding in imperial and royal majesty persons.

14 In this entry into the city, the Imperial Majesty held King Ferdinand of Hungary and Bohemia, her brother, on the right, and the Papal Legate, Cardinal Campegium, on the left. The Imperial Majesty drew His Majesty in the middle. Majesty in the middle. The clothing was a surcoat divided with gold and black velvet strokes, the head covered with a black summer hat; Royal Majesty of Hungary and Bohemia 2c. was dressed in a gold surcoat with silver cloth underneath, and cut above it, somewhat more delicious and apparent than Imperial Majesty. Majesty had been dressed. Cardinal Campegius went in his usual costume, a red scarlet, and had the cross presented to him.

15. bor imperial majesty are the secular princes, namely the princes of Bavaria, Margrave Hans of Brandenburg; and behind their majesty the cardinals Salzburg, Trent, imperial. Majest. Confessor, and the Bishop of Passau.

16. And as the imperial majesty (who has a mere sword and two pillars, 1) each at one cubit
17. "Pillars" - Scepter.

The two long, on each an imperial crown, have been presented, also the guardians of honor in their paludaments 2) have ridden before) come into the city, was on a stage, so lovely, artificial and well-ordered, that it amazed everyone, and would not have been possible to improve, about two hundred paces from the gate, on the right hand the story of Esther, and after that about two hundred paces, also called in the valley, on the left hand the story of Thameris Tomyris, who thrusts King Cyro's severed head into a tub of blood. And third, in the castle gafse, the story Cambysis Persä, so an unjust judge to flay verschuf. All of living wonderful antics, held in honor of the imperial majesty. And on the square also a castle of linen and woodwork with several hundred key shots made and lit, and so in general the bonfire done there.

After all these things, both majesties rode to Duke Wilhelm's fortress, as to their hostel. On the eleventh day, however, the princes held a hunt. On the 12th day, the Imperial and Royal Majesties and all the princes rode to Our Lady's Church, and in the evening a princely banquet was held in the duke's pleasure garden, called the Rose Garden. After this, the Imperial and Royal Majesties and all the princes rode to the town hall to dance: the Imperial Majesty danced the first dance with Duke Wilhelm's wife, after which they danced for two hours at night, and everyone rode back to the inn. On Monday, the thirteenth day, the Imperial and Royal Majesties and several princes hunted all day. On the fourteenth day, the Imperial and Royal Majesty went to Fürstenfeld to the monastery, and the other courtiers to Bruck, three miles from Munich, and in the morning of the fifteenth day rode toward Augsburg, as follows.

III.

The entry into Augsburg of the Roman Emperor's Majesty, our most gracious Lord, has taken place, as follows.

On Wednesday, the fifteenth day of June, at an early hour of the day, about 4 o'clock, the Councils of the Electors met in the Town Hall of Augsburg, and after that, at the fifth hour, the Electors, namely Cologne, Saxony, and Brandenburg, also came in person to the Town Hall. After that, at the sixth hour, all of the

2. palnänoasuturü - Oberklerd, coat.

714 Cap. 13 From the Imperial Diet at Augsburg in 1530, W. xvi, 847-849. 715

other princes, ecclesiastical and secular, also met at the town hall. And when the aforementioned princes and princes and their councillors were in one room, some imperial councillors (namely the bishop of Speier, Margrave Hans Albrecht of Brandenburg, and Count Wolf of Montfort) appeared before the aforementioned princes and princes with an imperial credentials and commission, 2c. issued their order; and after these, the imperial councillors and commissioners left the town hall for their lodgings, and soon thereafter rode out to meet the imperial majesty in a village called Kissingen, a mile from Augsburg. Majesty to a village called Kissingen, a mile from Augsburg, in which village the Imperial Majesty ate lunch and prepared to ride to Augsburg the same day, as was done. But after the aforementioned imperial councillors had come from the town hall, the princes and rulers remained at the town hall until the eleventh hour, conferring with one another to ride out to meet the Roman imperial majesty. At about three o'clock, in addition to the city of Augsburg, the Electors of Mainz, Cologne, Saxony, Brandenburg, and the other two Electors (Trier and the Palatinate), as well as all other ecclesiastical and secular princes who had been in Augsburg prior to the arrival of the Imperial Majesty, were present. Majesty's arrival at Augsburg, with all their courtiers, almost honestly up to a bridge to meet Imperial Majesty. Majesty, with the exception of the Cardinal of Liège and the Bishop of Eichstädt, who did not appear due to age and weakness. Also the bishop of Augsburg, who went to meet the imperial majesty in the city with the entire priesthood in procession, and as princes and rulers waited at two hours of the imperial majesty until they had arrived. Majesty, until the same with the Royal Majesty of Hungary and Bohemia 2c. and several ecclesiastical and secular princes, namely, two Cardinals, Salzburg and Trent; Archbishop of Bremen, Bishop of Passau, Bishop of Brixen; Duke Frederick, Count Palatine; Duke William and Ludewig, brothers, of Bavaria, Count Palatines; Duke Otto Henry and Philip, Count Palatines, and many other princes more, great and powerful lords, Germans, Welsh and Spaniards, all most daintily dressed and lovely to behold, rode before Imperial Majesty. Majesty.

2nd And when the Imperial Majesty and, besides their Majesties, the Royal Majesty of Hungary and Bohemia. Majesty of Hungary and Bohemia, also both Majesties' dignitaries and persevatives, five (who rode before them), joined the Electors and Princes (who had previously stood on foot) at a safe distance of fifty to sixty paces.

and because the princes and princes went against the K. Majesty, she and her Majesty's brother immediately got off the horses. Brother from the horses. The princes and princes (who were waiting for their Majesty to receive them) wanted to insist on this, so that their Majesty would not dismount, and hurriedly ran to their Majesty, but their Majesty had too nimbly dismounted on foot. Thus, the King's Maj. first, then the King's Maj. Maj. shook hands with the Electors and Princes, and showed themselves to each other with quite cheerful and lovely faces. Immediately the Cardinal and Archbishop of Mainz, as Archchancellor and Prince of the Roman Empire through Germania, received the Royal Majesty on behalf of all other princes and princes with a dainty and brave speech, thus with such words or the like:

Conception of Imperial Majesty. Majesty, which was done by the Cardinal of Mainz.

Most Sublime, Most Great, Most Invincible, Most Gracious Lord! My brothers, friends and superiors, princes, prelates, counts and other estates of the empire and the same embassies, present, and I, who have obediently appeared at Your Imperial Majesty's invitation and request at the Imperial Diet in Augsburg. Maj.'s invitation and request to attend the Imperial Diet held at Augsburg, are hereby presented to Your Majesty, as the most gracious Lord of our blessed arrival in the Holy Roman Empire, do hereby most humbly receive the same, and wish Your Majesty much happiness for the height and dignity of the Imperial coronation received, and a long, peaceful and blessed reign, in the submissive comforting hope that all this shall and will, by means of divine help, benefit Your Majesty, to the highest honor, praise and welfare of common Christendom and the German nation; with the humble request that we, as the required members of the Holy Roman Empire, want to help, advise and act in the most faithful way at the Imperial Diet that may first of all bring honor, benefit and good to God Almighty, to Your Majesty, to common Christendom and to the German nation, and thus we command Your Majesty as our most gracious Lord.

His Majesty answered and thanked them through Count Palatine Frederick. Afterwards, the Electors, Princes and their councillors and courtiers all sat on the horses, and first of all the Elector of Saxony, Count Palatine Ludwig, Elector, Margrave Joachim, Elector, Arch-Bishop of Trier, Cologne, Mainz, Duke Wilhelm, and Ludwig of Bavaria (who were

716 Section 4: The Emperor's Entry into Augsburg. Ro. 935. w. xvi. 849-882. 717

invaded by force before Margrave George 2c.), Duke Henry of Brunswick, Margrave George of Brandenburg, and other princes court servants. After them many counts, lords and of nobility, K. and con. Majest. Councils, also several Spanish princes and counts, all of whom belonged to Imperial and Royal Majesties. Majesties, several counts and lords of the empire, who rode in honor of the emperor. Majesty in honor. Afterwards, the Imperial and Royal Majesties' Majesties noble boys, on the most beautiful stallions, geldings 1) and Turkish horses, so often seen together. After those K. and kön. Majest. Trumpeters, so with and beside each other ridden and blown, together with a German army timpanist and three drum beaters, K. and kön. Majesty. Thereupon followed three imperial and two royal guardians and perseverees. They were succeeded by both majesties' highest court masters, as the count of Crop, the one of Rops, and Lord Wilhelm, baron of Rogendorf 2c., and all secular princes. Lastly, Duke Johann of Saxony, Elector, as Archmarshal in the middle with the bare sword, and on the right side Margrave Joachim, and on the left Count Palatine Ludwig, Elector, Ambassador, a Baron of Erbach, called Schenk Veltin, before Kais. Majesty. And behind him, the royal Majesty of Hungary and Bohemia. Majest. of Hungary and Bohemia 2c. and all other ecclesiastical Electors, Cardinals, Archbishops and Bishops, touched above, rode; and beside, behind and in front of kais. Majesty went a hundred German, a hundred Dutch, a hundred Spanish satellites, belonging to Kais. Majesty. Likewise royal majesty 2c. a hundred German and Bohemian, also of other electors and princes many satellites; and after the above-mentioned ecclesiastical electors and princes 2c. rode a hundred imperial majesty equipped hatchets. Majesty's armed cavalry, and then the Royal Majesty of Hungary and Bohemia's courtiers with a thousand horses.

When the imperial majesty came close to the city, the mayors and the council of Augsburg fell to the imperial majesty on foot for the third time. Majesty on foot for the third time, and received them as befitted, and thus went on foot alongside the Imperial Majesty into the city. When this reception took place, and one moved a little further, on one side about 1500 well-equipped horses, of citizens, merchants, Purschen, were to be seen quite merrily, with beautiful clothes, feather bushes and ornaments, held, and next to them four ensigns of foot soldiers, also all citizens, merchants and inhabitants of the city over 2000 quite bravely and well dressed with velvet and silk.

1. "Genetter" (Italian Zinstto) - light horse.

Most of them dressed, together with their armor, which also had almost one each, held in a quartered battle order; and in front of them, as far as the Imperial Majesty and the whole troop could draw, stood twelve falconets. Majesty and the entire troop could move between the aforementioned infantry and the cannon, stood twelve falconets, all of which were fired in the presence of Imperial Majesty on a screen. Majesty on a screen. Prior to this entry, however, a thousand lansquenets, belonging to His Imperial Majesty, were drafted, and the entry of His Imperial Majesty continued until night. Majesty's entry was delayed until night. And when kaiserl. Majesty came close to the city gate, Cardinal Campegius, papal legate, stopped in a pleasure house and wanted to ride in next to Imperial Majesty. Majesty; however, the princes and rulers did not want to permit it under any circumstances, neither with the said Cardinal, nor with the Royal Majesty or any other prince, but wanted the Imperial Majesty to ride freely on his own. Majesty should ride free alone. And when they came under the city gate, four of the council carried a delicious sky, under which His Majesty rode further than the middle of the city; there the Bishop of Augsburg, together with all the priesthood, as reported above, went out to meet her with the procession and the sky, and Imperial Majesty the Pope. Majesty. Reverence. Thus, Imperial Maj. Maj. rode under the same sky, which was carried by some of the six canons, to the cathedral church, there he descended together with the royal majesty, ecclesiastical and secular princes, princes 2c., and entered the church; there his majesty, the said bishop of Augsburg, consecrated him, and read the Psalm Exaudi 2c. together with several prayers and collects; finally, by imperial majesty, the bishop of Augsburg, the bishop of Augsburg, the bishop of Augsburg, read the Psalm Exaudi 2c. together with several prayers and collects. Majest. Capellan sang the Te Deum laudamus, and thereafter, in the Palatinate, Imperial Maj. Maj. went to his court, and soon the Royal Majesty together with the princes and princes also went to their hostel.

5. How and what imperial majesty, also princes, ecclesiastical and secular. It is impossible to describe how and what imperial majesty, princes, princes, both ecclesiastical and secular, together with their courtiers, were clothed with gold and silver cloths, pearl ornaments, velvet, silk, feathers and all ornaments, for all this was an unbelievable abundance.

On Thursday, June 16, that is, on the day of Our Lord's Fronlerchnams, the Imperial and Royal Majesty together with all princes and rulers, ecclesiastical and secular (without the Elector of Saxony, Margrave George of Brandenburg, Duke of Lüneburg, and Landgrave of Hesse) went with the procession. The Cardinal of Mainz carried the Sacrament under the sky; next to it, on the right hand, is the royal crown.

718 Cap. 13. from the Imperial Diet at Augsburg in 1530. w. xvi, M2-8S4. 719

Majest. and to the left Margrave Joachim 2c. gone, and kaiserl. Majest. is behind them outside the sky (first on one side Duke Ludwig of Bavaria, Elector of Brandenburg's son, and Duke George of Pomerania, and on the left Count Palatine Philip, Duke Henry of Brunswick and Duke of Mecklenburg, carried up to the chapel on Verlach, after which the said princes changed, and other six princes carried up to the Holy Cross, and there again other princes carried up to the cathedral) with bare head and a burning light; After that all ecclesiastical princes, cardinals, archbishops and bishops, and before the sacrament all secular princes, before them both Majest. Hofmeister, Ehrenholde, Persevanten, Trompeter, Heerpauker, and even in front the priesthood, and imperial and royal Majesty. Court servants, counts and lords, walked with burning lanterns.

From the 16th day until the 20th, nothing special was done. However, on Monday, the 20th day, the Holy Roman Emperor began to act in the Diet, as follows:

8 First, the Cardinal of Mainz has an office de spiritu sancto, the Imperial Majesty. Majest. Capellan responded, sang on the high altar in Our Lady's Church, and both sides of the choir were hung with almost exquisite golden cloths and tapestries. First of all, the Imperial Majesty, the Holy Roman Emperor, was present. Majesty, next to it royal. Majesty, then the Archbishop of Cologne, Elector of Saxony, Elector of Brandenburg, the Trier Embassy, Count Palatine Ludewig's, Elector, Embassy, Duke Wilhelm of Bavaria, Duke George of Saxony, Duke Ludwig of Bavaria, Margrave George of Brandenburg, Count Palatine Otto Heinrich, Duke Heinrich of Brunswick, Count Palatine Philip, Duke Albrecht of Mecklenburg, Duke George of Pomerania, Duke Barnim 1) of Pomerania, Electors of Saxony, Electors of Brandenburg, Duke George of Saxony's son, Duke of Lüneburg and the Landgrave of Hesse and several others have not been able to stand, have been on the Porkirche.

9. on the left side of the choir stood the Papal Legate, Cardinal Campegius, Cardinal of Trent, in place of an Archduke of Austria, Cardinal of Salzburg, Archbishop of Bremen, the Grand Master of the Teutonic Order, and

1. "Barnim" put by us instead of: "Bernhard". - All those named up to this point have stood in the church (see Förstemanns Urkundenbuch, Vol. I, p. 292); whether the register of those "who may not have stood" already starts here is doubtful to us because of the mention of "Duke Georgen of Saxony's son".

Administrator of the Grand Master's Office, Bishop of Würzburg, Eichstädt, Speier, and other bishops. And in the middle of the choir several stands were opened, in them stood the King of France, Angelland and other embassies.

Before the offertory, the Archbishop of Rossano made a beautiful oration, recounting all the tyranny of the Turks that they had committed so far, and especially the past year in Austria, and that the Germans, in whose power all the welfare, happiness and salvation of the whole of Christendom were, were so sleepy, negligent and even disunited among themselves, and how difficult it was for them to be responsible for this. This speech lasted longer than an hour.

Afterwards, when the offertory was sung, the Imperial Majesty and all the ecclesiastical and secular princes, cardinals and archbishops went to sacrifice. Majesty and all ecclesiastical and secular Electors, Cardinals, Archbishops 2c. went to sacrifice; and after completion of the Office of the Mass all rode to the Town Hall, and the Elector of Saxony presented the bare sword (which under the Office of the Mass the Hereditary Marshal of Pappenheim constantly held) to the Imperial Majesty. Majesty. And when now the Imperial and Royal Majesties, together with the Princes and Princes, came to the Town Hall, and each, as is proper and according to ancient custom, was in his session, without the Royal Majesty, about ten steps from and against the Imperial Majesty. Majesty, sat on a special three-tier high chair, covered with gold cloth, as a king of Hungary.

12 Firstly, by order of Imperial Majesty, the Holy Roman Emperor. Majesty. Count Palatine Frederick 2c. began to speak orally about this opinion, and told how the Roman Imperial Majesty had initially been unanimously elected by all princes, crowned at Aachen, and later described an Imperial Diet at Worms. There, His Majesty did everything possible to bring about peace, unity and acceptance of the Holy Roman Empire as quickly as possible. However, since the same Roman Imperial Majesty could not remain longer in the German nation due to noticeable high wars and other causes, so that his Majesty was challenged, and immediately (but with all princes, 2c. and foreknowledge) to their Hispanic hereditary kingdoms and lands, in the hope of bringing them, together with the whole of Italy, into peace and tranquility, and then to rejoin the Holy Roman Empire, and in the meantime the Royal Majesty of Hungary and Bohemia, His Imperial Majesty's dear brother, as a state. Majesty's dear brother, as governors, also as councillors and regents, who have all full power (all that sprouts for the good of the Holy Roman Empire).

720 Section 4: The Emperor's Entry into Augsburg. No. 935. W. xvi.854-8S7. 721

may) to act, and in that case His Majesty reserved little power for him, leaving behind His Majesty the gracious hope of being able to present the same to His Imperial Majesty. Majesty. The governors and regiment have acted in his Majesty's absence in such a way that everyone should not bear any burden, although his Majesty was by no means in the mood to be out of the Holy Roman Empire for so long a year. Rather, when it appeared credible to His Majesty on a daily basis what great error, displeasure and disunity had grown up in the Holy Roman Empire without ceasing, he considered without hesitation out of innate imperial mild love and inclination that His Majesty had always borne to the Holy Roman Empire, and with God's help found ways that His Majesty could cross the sea with great danger from the Holy Roman Empire. has come with great danger over the sea, from his dearest wife and children, through the Italian countries (which were mostly hostile at that time, but brought them to peace, tranquility and unity) and back into the Holy Roman Empire, and has indeed announced an Imperial Diet, but for the above-mentioned reasons has not been able to appear sooner. Therefore, graciously trust, Princes, Princes and Estates of the Holy Roman Empire do not want to have any displeasure or complaint because of this. And since His Majesty sees that the Princes, Princes and Estates, and their absent embassies, have gathered in such valiant numbers at the request of His Imperial Majesty, he has decided to take up the matter. Majesty's request, thus show obedience, therefore bear His Majesty's high and gracious favor, in the undoubted hope that His Majesty will, together with the affected subjects, give his Majesty his blessing. together with the affected Princes, Princes and Estates, will act so bravely, earnestly and beneficially in praise of God Almighty, with the help and comfort of all common Christendom, and especially for the benefit, welfare and uplift of the German nation, and for the resistance of the Turks, that the Turks will be broken off by force, and all peace, unity and praiseworthy order in the Holy Roman Empire will be flushed away 2c.

After these and similar words, the above-mentioned Count Palatine Frederick said: the Electors, Princes and Estates would accept this and other opinions, therefore Imperial Majesty proclaimed this Imperial Diet. Majesty had announced this Diet, would continue to take it according to its length (as written). Thereupon Imperial Majesty Majesty's secretary, Alexander Schweiß, began to read the lecture; as I have described word for word in another booklet of my own. But the summary content is the first article because of the Turkish invasion; the other is what the secular authorities have against the clergy, and again the clergy against the secular for complaint, shall

Both parties, ecclesiastical and secular, shall write such articles in Latin and German and submit them to the attention of His Majesty. In it, Imperial Majesty wants a gracious, divine Majesty seek a gracious, divine, honest and inexpensive means 2c. The third article is to reject all kinds of concerns, shortages and discord in the whole Roman Empire, and to consider what is useful for the benefit, welfare and better order.

After such reading, the Electors and Princes stood up and talked with each other for a short while; then Margrave Joachim, Elector, on behalf of all the Electors and Princes, first of all answered the oral presentation made by Count Palatine Frederick, and thanked Imperial Majesty for his gracious arrival. Maj.'s gracious arrival, and that the Electors and Princes were most pleased with such arrival 2c. Further to the written presentation, the Electors, Princes and Estates ask Imperial Majesty in all submissiveness for the gracious arrival. Majesty in all submission, that the latter should send them the aforementioned submission, then they will have it copied, take it in hand, deliberate on it, and thus decide on everything possible, on which their Imperial Majesty's gracious favor. Majesty's gracious favor. Count Palatine Frederick again replied by order of the Imperial Majesty, and approved the read writings to be copied by princes, princes and estates. Thereupon the hereditary marshal of Pappenheim said aloud that the princes, princes and estates should each send a scribe to the town hall at three o'clock and have the lecture copied, which was read out by the Secretarium of Mainz. After all this, the Emperor. Majesty arose, and all the princes and princes, together with the Imperial Majesty, rode home to court. Majesty rode home to court, which was nearly one o'clock.

15 From that day until June 24, there was nothing to report here. But on June 24, at three o'clock, the Imperial and Royal Majesty appeared at the town hall together with all the princes, princes and estates; some princes and princes had been at the town hall long before, but some went to the Imperial Majesty and accompanied him. Majesty and accompanied them on it. When all of them had talked for a little while with and among each other, Cardinal Campegius, Papal Legate 2c. Legate 2c. also arrived, to whom the Imperial Majesty together with the Royal Majesty arrived. Majesty together with the Royal Majesty and all the Princes and Princes went to meet him at the stairs and led him forward. After that, the Imperial Majesty and all the Majesty and all the Princes, each to his own session, and the said Cardinal, as announced beforehand, sat on the chair on which, on June 20, the Royal Majesty had previously stood about ten paces away.

722 Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, 857-859. 723

of and against kaiserl. Majesty, and King Majesty has this time sat as a king of Bohemia below that of Mainz.

16 When now Imperial Majesty and all (to whom it is due) were seated. Majesty and all (to whom it is due) were seated, the aforementioned Cardinal presented his advertisement and order of papal authority in Latin, and, according to the usual old custom, issued to the first Imperial Majesty a letter of credence from the Papal See. Majesty a letter of credence from Papal Holiness. His Majesty gave the letter to the one from Mainz, then the one from Mainz to his secretary, to read it; and after the reading, he, the legate, perorated for more than half an hour, the Imperial Majesty, the Electors, and the Holy Roman Emperor. Majesty, princes and chieftains, as members of the Roman Church, that they should not turn away from it, but keep to the old custom and resist the infidels. Holiness, as a governor of Peter and servant of the servants of God 2c., would be helpful in all this, as much as in his power and ability 2c., and after the speech he, the Cardinal, rode home again. Immediately Mr. Nicolaus, Count of Salm 2c., Mr. Wilhelm von Rogendorf, Mr. Hans von Lannberg, Mr. Wolfgang Volkra, Mr. Wilhelm von Zelting, Mr. Watzlau von Hofkirchen 2c. came out on behalf of the country of Austria under the Ens. Item, Mr. Siegmund von Dietrichstein, Mr. Erhard von Polheim, Mr. Laßla Rottenstorfer, Mr. Asmus von Trautmannsdorf on behalf of the principality of Steyer. Item, Mr. Balthasar Thanhauser, Mr. Moritz Welzer, Georg von Neuhaus on account of the Principality of Carinthia. Item, Mr. Georg von Aursperg, Mr. Siegmund von Weixelburg, Knight, on account of the Principality of Carniola. Item, Count Julius von Hardeck, Johann Fernberger 2c. on account of the land above the Ens. Item, Hans Hofer, Captain at Tübin, on account of the County of Görtz, as appointed commissioners and ambassadors to Imperial Majesty. Majest. Churfürsten, Fürsten und Ständen des heiligen römischen Reichs, von allen niederösterreichischen Landen.

17 Thus, first of all, the aforementioned Mr. Siegmund von Dietrichstein has orally delivered an elegant and serious speech (to Imperial Majesty, Princes and Estates), The first of these is that the said Lord Siegmund of Dietrichstein has made a dainty and serious speech orally (to the Imperial Majesty, princes and estates), with a recounting of all the evils and cruel acts that the Turk has inflicted on the whole of common Christendom in so few years and in the memory of men, and especially in the 29th year, in Austria and Styria, and how they, the lands of Lower Austria, have so far resisted more than they could possibly have done. So that they are now for

The imperial authorities are not in a position to resist a military attack, let alone such a force. Therefore to Imperial Majesty Majesty as a gracious Christian emperor, sovereign and head of all Christendom, and also to princes, rulers and estates, that they will heed their supreme, unspeakable request, destroy their wives, children, bodies, honor and goods, and show themselves with a considerable, brave, persistent, emphatic help against the enemy of all Christendom 2c. And since it would not be possible to announce all this verbally, they ask their Imperial Majesty, also the Electors, to send them a message. Majesty, as well as princes, princes and estates, that they will (without complaint and annoyance) hear their highest request, as it is written, in the most gracious, gracious and friendly opinion.

18 After such a speech, which took place with a little more content, Dietrichstein immediately handed over the aforementioned document, a complete libell, to the Imperial Majesty. Majesty, and the Imperial Majesty has handed it over to the Majesty sent it to the von Mainz, and the latter to his secretary, to be read out, as then happened. After the reading, which was almost piteous, pitiful and serious to hear, the said embassies, in lieu of Imperial Majesty, are to be read to the Electors of Mainz. They have listened to their oral and written presentation and advertisement, and wanted to act on everything that a Christian most gracious emperor, together with the same princes and princes, would consider godly, honest, common, useful and fair 2c.

19 When the embassies or envoys of the imperial majesty, princes, and princes gave thanks and resigned, the Elector of Saxony, Margrave George of Brandenburg, both Dukes of Lüneburg, and Landgrave of Hesse, from their session on and against the imperial majesty, the elector of Saxony, the Margrave of Brandenburg, both Dukes of Lüneburg, and the Landgrave of Hesse, stood up for and against the imperial majesty. Majesty. Then the Chancellor of the Elector of Saxony spoke approximately on such opinion: that his most gracious and gracious lords, electors and princes at present, without doubt manifold against imperial majesty, electors and princes. (The Holy Roman Empire) as if they had dared to raise new unheard-of sects, heresies and errors in the Holy Empire of the German Nation, and were a cause for this. Therefore, they ask their Imperial Majesty in all submission, princes and princes, friendly and neighborly

1. "failed" indicated, blackened.

724 Section 4: The Emperor's Entry into Augsburg. No. 935. w. xvi, ssg-862. 725

Opinion, they want to listen and hear at length and without annoyance, what his most gracious and gracious lords, Mr. Johann, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Mr. Georg, Margrave of Brandenburg, Mr. Ernst and Mr. Franz, Dukes of Lüneburg, brothers, Mr. Philipp, Landgrave of Hesse 2c, have preached in their principalities and lands everywhere, and what all articles of their faith contain 2c.

20 After these and other speeches of the Chancellor, as an almost well-educated, brave and respectable man, royal majors, princes and princes have gone to imperial majesty, advised and answered the above-mentioned princes and princes. Majesty, and through N. answered the above-mentioned princes and princes and said: "Imperial Majesty desired to have the same speeches made to him. Majesty requested that the same articles of their faith and church customs be sent to His Majesty in writing, which His Imperial Majesty wished to receive with the same authority. Majesty with the same council and then give a gracious answer. Thereupon the aforementioned Chancellor of the Elector, by order of and in place of the Elector and the Princes, has once again subjected the Imperial Majesty to the laws of the Holy Roman Empire. Majesty again humbly requested that His Majesty hear this publicly. There the kaiserl. Majesty again conferred with the Royal Majesty, Princes and Princes and had them say and indicate through N. that the Imperial Majesty, for their gracious favor, would have it publicly read out the next day, that is June 25, in Her Majesty's Court, in the presence of the Princes and Princes. They have again humbly requested the Imperial Majesty, since his Imperial Majesty does not wish to hear such articles of their faith and church customs this time, that his Imperial Majesty leave the same writings in his most gracious and gracious hands, for reasons (that there may be an etching or other deficiency in them), which they want to earn for the sake of his Imperial Majesty in all humbliness, and in addition, at his Imperial Majesty's request, to read the other writings. Majesty's request, they will appear the next day as the obedient ones. Therefore, His Imperial Majesty Majesty again held council with princes and rulers, and finally granted that they, the Elector of Saxony and his followers, may keep the writings in their hands. Thereupon they have expressed their subservient thanks to Imperial Majesty. Thereafter, His Imperial Majesty is in the same court. Majesty rode home in the same court, and several princes and princes with him.

21 On June 25, at three o'clock past noon, at the request of the Emperor's Majesty, the Royal Majesty, Princes and Princes appeared in the same court in the Palatinate, as well as the

Elector of Saxony, together with the four princes above, with their written presentation, read out at length in the presence of Imperial Majesty, Elector, and princes. In it, their entire faith, with the introduction of the Holy Scriptures, from the Bible, Prophets and Gospels, is presented, and besides this, all their church customs, ceremonies, order, opinion, and intentions with the same clergy, and what their clergy (as bishops and pastors), office in the Holy Scriptures shows, are told, and lasted almost into the third hour.

22 Thus the Imperial Majesty has again consulted with the Royal Majesty, princes and rulers and answered them. Since the articles are difficult for them, and there are many of them, His Imperial Majesty would like to draw up a council on the matter, and then give a gracious answer as to what His Imperial Majesty intends to do about it. So the Imperial Majesty and all the men went and rode into his custody.

On Monday, June 27, Imperial Majesty and several princes and princesses came to the town hall. Majesty and several princes and princes came to the town hall, and were led to the oriel by Imperial Majesty's upholsterer. Majesty's tapestry makers led them to the bay window, where the Emperor Frederick and Maximilian also stood, the Imperial Majesty's exquisite tapestries were opened, and the mayor, council and community of the city of Augsburg stood before the town hall to administer the usual oath to the Imperial Majesty. So sing to kaiserl. Majesty Ehrenhold (Caspar Sturm, called Germania) to speak against the mayor, city council and community: because His Imperial Majesty requires that they take the usual oath. Majesty requires them to take the usual oath, they should pay attention, pay attention and repeat what is read to them, then Imperial Majesty wants them to keep their liberties. Majesty would have them observe their liberties and privileges, confirm and confirm them, and be their most gracious Emperor 2c. So they, mayor, council and community, have taken the oath. According to this, the Emperor's After the morning meal, the imperial and royal majesty, as well as several ecclesiastical and secular princes, rode out to hunt, and that same evening, both queens, Maria and Anna, joined them in the hunt, and thus stayed overnight outside at the castle, called Wellenburg, which belongs to Salzburg.

24. on After Monday, 1) June 28, early at seven o'clock, both Majesties and Queens, without the prior knowledge of all Electors and Princes (the

1. "After Monday" ---- Tuesday.

726 Cap. 13: From the Imperial Diet at Augsburg in 1530. W. xvi, 862-864. 72.7

The two princes and princes, who would certainly have ridden to meet the two queens, rode in quietly, so that they did not see many people. The same day, also the 29th day, most of the princes and lords rode to the queens and received them, after which many princes and lords came to them every day.

The income of the Electors and Princes who rode to Augsburg before the arrival of the Imperial Majesty.

On the 2nd day of May, the Elector Duke Hans of Saxony rode in, with him His Grace's son, Duke Hans Friedrich, Duke Franz of Lüneburg, Count Wolf of Anhalt, Count Wolf of Henneberg, Count of Mansfeld, Count of Gleiche, had 160 horses almost well equipped, all carrying shooting gear, in liver-colored clothing; before them came a large cortege and many wagons, and may have been about a hundred horses.

On the 10th day of May came ridden Duke Georgen son of Saxony, with him Prince Joachim of Anhalt, had 30 horse, dressed in liver-colored clothes, and led shooting.

On the 12th day of May rode in the Elector Margrave Joachim, had 100 horses, with him his grace sons, were shooters, in liver-colored clothes. Next Duke Henry of Brunswick, had at 30 horses, in gray clothes, and led almost all pigskins. More, the Landgrave of Hesse, has 120 horses, in gray clothes, all led -shooting stuff.

On the 14th day of May came riding in the Duke of Lüneburg, the reigning, had at 30 horses, dressed in liver color, led pork kebabs.

On the 15th day of May, the bishop of Speier rode in, with 50 horses, red clothes, and leading sheep.

On the 16th day of May, the Elector and Bishop of Cologne rode in, had 60 horses, dressed in red, some archers, and some led shafts on their manners, and several days before came in reported armor with 40 horses, in his charge.

On the 18th day of May the Elector of Mainz rode in with 130 horses, dressed in red, all carrying spears and light main armor.

On the 22nd day of May, the bishop of Würzburg came riding in with 50 horses, dressed in red, all carrying firearms; the day before, 40 horses came, all carrying spears and armor, in his charge.

On the 24th day of May rode in Margrave George of Brandenburg, with his graces a young Duke of Munsterberg, had at 160 horses,

dressed in green clothes, and all carried light main armor and spears.

On the 27th day of May, Duke George and Barnim, 1) brothers of Pomerania, rode in with 80 horses, dressed in red clothes, all carrying pigskins, and were not equipped.

On May 28, Duke George of Saxony rode in and had at 50 horses, dressed in liver-colored clothes and riflemen.

On the 7th day of June Mr. Walther von Kronenberg, Grand Master of the Teutonic Order 2c., rode in with 40 horses, dressed in black, all carrying shooting gear.

On June 12, the bishop of Eichstädt rode in with 34 horses, dressed in gray and carrying firearms.

On the 13th day of June, the Dukes of Mecklenburg rode in on horse-drawn carriages, with about 30 horses, dressed in gray.

On June 14, the Bishop of Bressanone rode in with 28 horses, which were not equipped, dressed in black clothes, in the French manner.

On June 14, Duke Philipp, together with the armor of Duke Otto Heinrich, Count Palatine, arrived with 150 horses, dressed in red, all wearing bare armor, light main armor and spikes, and foreheads at the nags.

On the 15th day of June, the bishop of Liège arrived with 50 horses, dressed in gray. They were beautiful, mean 2) horses, not equipped, his person was led in a litter.

The Roman Imperial Majesty, also the Royal Majesty of Hungary and Bohemia, together with the princes and rulers of the Roman Empire, who appeared at the Imperial Diet held here in Augsburg in 1530.

Carolus, Roman Emperor.

Ferdinandus, King of Hungary and Bohemia. Albertus, Archbishop of > Mainz 2c, Elector. Hermannus, Archbishop of Cologne, Elector. John, > Duke of Saxony, Elector.

Joachim, Margrave of Brandenburg 2c., Elector.

Duke Frederick, Count Palatine of the Rhine 2c.

Duke Wilhelm, in Upper and Lower Bavaria, Count Palatine.

Duke George of Saxony 2c.

Duke Ludwig, in Upper and Lower Bavaria, Count Palatine.

Duke Erich of Brunswick.

1. "Barnim" set by us instead of: "Bernin".
2. Maybe: "Dutch"?

728 Section 4: The Emperor's Entry into Augsburg. No. 935, W. xvi, 864-867. 729

Margrave George of Brandenburg 2c.

Duke Otto Heinrich, Count Palatine.

Duke Henry of Brunswick, the Younger.

Duke Philip in Bavaria, Count Palatine.

Duke Henry of Mecklenburg.

Duke Ernst of Brunswick and Lüneburg.

Duke Albrecht of Mecklenburg.

Landgrave Philip of Hesse 2c.

Duke George of Pomerania, Duke Barnim of Pomerania, brothers. > Wolfgang, Prince of Anhalt.

Berchtold, Count and Lord of Henneberg.

Follow the spiritual princes.

Matthew, Archbishop of Salzburg 2c.

Christoph, Archbishop of Bremen.

Waltherus, Hofmeister des Deutschen Ordens, in Deutsch- und Welschen Landen 2c.

Wigandus, bishop of Bamberg.

Conradus, Bishop of Würzburg, Duke of Franconia.

Gabriel, Bishop of Eichstädt.

Heinrich, Bishop of Worms, Count Palatine.

Philip, Bishop of Speier.

Wilhelm, Bishop of Strasbourg, Landgrave in Alsace.

Christoph, Bishop of Augsburg.

Balthasar, Bishop of Costnitz and Hildesheim, Vice Chancellor 2c.

Paul, Bishop of Chur.

Ernst, Bishop of Passau 2c.

Erhard, Bishop of Liège 2c.

Bernhard, Bishop of Trier 2c.

George, Bishop of Bressanone.

George, Bishop of Lebus and Ratzeburg.

Young princes who do not rule will follow.

Duke Wolfgang, Count Palatine Ludwig, Churf, brother.

Duke Hans Friedrich, son of the Elector of Saxony.

Margrave Joachim, son of the Elector of Brandenburg.

Frederick and Hans, sons of Duke George of Saxony.

Duke Franciscus of Lüneburg has come to an agreement with the Elector of Saxony.

Margrave Hans Albrecht of Brandenburg.

Margrave Frederick of Brandenburg, Cathedral Provost 2c.

Johann, Prince of Anhalt, has come to an agreement with the Prince of Brandenburg.

George, Landgrave of Leuchtenberg, has come to an agreement with the Margrave of Brandenburg.

Joachim, Prince of Anhalt, has come to an agreement with Duke Georgen of Saxony.

Count Wolfgang von Henneberg, has come to an agreement with the Elector of Saxony.

Duke George of Münsterberg, has come to an agreement with the Margrave of Brandenburg.

Count Ernst von Henneberg, has come to an agreement with the Landgrave of Hesse.

A young Duke of Mecklenburg, has come to terms with Duke Henry of Mecklenburg, his father.

Duke Frederick of Bavaria, Count Palatine and Count of Spanheim.

The absent princes and rulers

Messages.

The Archbishop and Elector of Trier, Johann von Metzenhausen, Provost of Trier Cathedral, and Dietrich von Stein.

Des Churfürsten, Pfalzgraf Ludwigs, treffliche Botschaft, Schenk Veltin von Erbach, Freiherr, Ludwig von Fleckenstein, Groß-Hofmeister, und Wilhelm von Habern, Marschall 2c.

The Archduke of Austria is named before.

Of the Duchy of Würtemberg/) Mr. Georg Truchsess von Walburg, Baron 2c.

Of the Duke of Jülich, Count Weinrich von Falkenstein, Johann von Flatten, provost, and Dietrich von Weilich, hereditary courtier of the principality of Jülich.

Of the Duke of Bavaria, Count of Veldentz, also of the Margraves of Baden, D. Jeronimus Foisch, Chancellor.

Of the Bishop of Osnabrück and Paderborn, Mr. Reinbrecht von Kersenbruch; Otto Beckmann, Licentiate, and Friedrich Widenmann, Official.

Of the Bishop of Münster, Doctor Johann Lilie.

Of the Bishop of Freisingen, Mr. N. Albersdörfer, Canon, Matthäus Lux, Chancellor of Freisingen.

Of the Bishop of Regensburg, Mr. Caspar von Gumpenberg, Canon, and Augustinus Rofe, Chancellor.

Of the Bishop of Metz, Doctor Claudius 2c.

Of the Bishop of Camin, Otto Döring, Chancellor.

Of the Abbot of Fulda, Mr. Philipp Schenck von Schweinsberg, Dean.

Of the Abbot of Hirschfeld, Ewald von Baumbach.

The Abbot of Reichenau, Mr. Marcus von Knöringen, in person.

1. "Würtemberg" set by us instead of: "Wittenberg".

[730]{.underline} Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, 867-"e9. 751

The Abbot of Weingarten, personally, Mr. Gerwi from Plarer, by force and command of all the prelates of Upper Austria.

The Abbot of Sanct Gallen, personally.

Several Counts and Gentlemen Ambassadors, Doctor Lorenz Wilhelm.

Lord Wilhelm, Count and Lord of Henneberg, Peter von Gundelsheim, Doctor and Court Master.

Counts and lords so appeared for themselves at the Diet.

Hoyer, Count and Lord of Mansfeld.

Felix, Count of Werdenberg.

Wilhelm, Count of Nassau.

Friedrich and Wilhelm, brothers, Counts of Fürstenberg.

Günther, Count of Schwarzburg.

Johann Ludewig, Grass of Nassau.

Albrecht and Wolf, brothers, Counts of Hohenlohe.

Ulrich, Count of Helfenstein.

Wolf and Hans, brothers, Counts of Montfort.

Carl, Ludewig and Martin, Counts of Oet-

tingen.

Joachim, Count of Zollern.

Antoni, Count of Eisenberg.

Renhard, Count of Bitsch.

Johann, Count of Jsenberg, Lord of Büdingen.

Philipp, Count of Nassau, Lord of Weilburg.

Christoph, Count of Werdenberg.

Haug, Count of Montfort.

Emich, Count of Beinningen, the elder.

Mr. Wilhelm von Rapoltstein, Baron.

Adam, Count of Beuchlingen, Chamber Judge.

Johann, Count of East Frisia.

Mr. Walther von Gerolzeck, Baron.

+-----------+------------------------------------+--------------------+ | | Free cities and imperial cities | | | | follow thereafter. | | +-----------+------------------------------------+--------------------+ | 1. | > 2. | 3. | +-----------+------------------------------------+--------------------+ | Cologne. | Colmar. | Lindau. | +-----------+------------------------------------+--------------------+ | Re | Rothenburg an der Tauber. | Bibrach. | | gensburg. | | | +-----------+------------------------------------+--------------------+ | St | Goslar. | Ravensburg. | | rasbourg. | | | +-----------+------------------------------------+--------------------+ | Augsburg. | Schwäbisch-Hall. | Kempten. | +-----------+------------------------------------+--------------------+ | Metz. | Mulhouse. | Kaufbeuern. | +-----------+------------------------------------+--------------------+ | N | Nordhausen. | Winsheim. | | uremberg. | | | +-----------+------------------------------------+--------------------+ | Worms. | Ueberlingen. | Dunce game. | +-----------+------------------------------------+--------------------+ | Costnitz. | Wetzlar. | Schwäbischwerd. | +-----------+------------------------------------+--------------------+ | Lübeck. | Rothweil. | Weissenburg on the | | | | North Gau. | +-----------+------------------------------------+--------------------+ | Ulm. | Offenburg. | Cheeks. | +-----------+------------------------------------+--------------------+ | Speier. | Heilbronn. | Jßm. | +-----------+------------------------------------+--------------------+ | E | Gengenbach. | Schweinfurt. | | sslingen. | | | +-----------+------------------------------------+--------------------+ | F | Schwäbischgemünd. | Älen. | | rankfurt. | | | +-----------+------------------------------------+--------------------+ | Re | Friedberg. | Bopfingen. | | utlingen. | | | +-----------+------------------------------------+--------------------+ | Hanau. | Memmingen. | | | | | | | Noe | | | | rdlingen. | | | +-----------+------------------------------------+--------------------+

The Roman Imperial Majesty Majesty, also Royal Majesty of Hungary and Bohemia. Majesty of Hungary and Bohemia, together with all other counts, lords and nobles who appeared with princes and rulers as courtiers at the Imperial Diet, will be listed and named in a special print, according to the contents of the handed over slips. Date the 22nd day of June.

936 The answer given by Count Palatine Frederick on behalf of the Emperor to the speech delivered by the Archbishop of Mainz on behalf of the princes, princes and estates.

From Cölestins kist. eoinit. Vol. I, p. 74. Translated from the Latin.

Roman Imperial Majesty, our most gracious Lord. Majesty, our most gracious Lord, has most graciously heard the speech of the Princes, Princes and Estates of the Holy Roman Empire, congratulating him on the crown he received in Bonaventure and wishing him long life, welfare and all the best for his regiment, and he expresses his great gratitude to the Princes, Princes and other Estates.

But since His Majesty, our most gracious Lord, who by divine providence has been elected Roman Emperor and has now been confirmed by the coronation that took place at Bononia, sees in fact in what great and rich numbers the Electors, Princes, Prelates, Counts and other Estates of the Empire and of the same Bot-

[732]{.underline} Section 4: The Emperor's Entry into Augsburg. No. 936 f. W. xvi. 86g-87i. 733

His Majesty is immensely pleased and testifies that he is very gracious about this, and has also decided to act with special earnestness and zeal with the princes, princes and the estates of the empire to do what can be helpful for the glory of the Almighty, for the salvation and welfare of all Christians, and for the best benefit of the German nation, and welfare of all Christians, to the benefit and best of the German nation, and especially to help overcome and drive out the Turks, and will think of ways and means by which the errors and discord in religion may be eradicated, and general peace and harmony established in the Holy Roman Empire. He will think of ways to eradicate errors and discord in religion and to establish general peace and harmony in the Holy Roman Empire, confidently hoping that God will lend His support to such undertakings and guide and promote them according to His wise counsel. But now His Majesty demands that they continue on their way and move into the city.

Another description of the imperial entry into Augsburg. The first is in Augsburg.

This writing is found in the Wittenberg edition (4569), vol. IX, p. 408d; in the Jena edition (1566), vol. V, p. 26; in the Altenbürger, vol. V, p. 25 and in the Leipzig, vol. XX, p. 201. According to the Wittenberg edition, it is found in des Chyträus Historie der Augsb. Conf., p. 83 "no in the Latin edition of the same, p. 43.

About 6 and 7 in the afternoon, on June 15, the princes and princes assembled here rode to meet their Majesty, and the reception by the Bishop of Mainz took place at the Lech Bridge.

When the Electors and Princes were dismounted, their Majesties also departed. When, after the reception, each of them returned to his horse, Duke Johann Friedrich of Saxony 2c. and next to him Duke Franciscus of Lüneburg, Wolfgang, Prince of Anhalt, with the Elector of Saxony 2c. He was preferred by the Elector of Saxony 2c. and thus had the preference due to an archmarshal of the empire.

Following is drawn Palatine Ludwigs, Churfürsten, geschickte Räthe, with their stuff.

Following Margrave Joachim of Brandenburg, Churfürsten, Zeug.

Following the stuff with bishop of Cologne.

Following the skill of the bishop of Trier with their stuff.

Following the bishop of Mainz stuff.

Although the Princes of Bavaria are obliged to follow the example of other common princes of K. Majesty, they have nevertheless complied with the above-mentioned

Prince Churfürsten stuff, safely with five hundred equipped horses, pushed nai^uziehen, which narrowness half of the ways and opportunity may not have been changed.

The following is the King of Bohemia's stuff, among which there were few scrawny people, only a lot of samle and silk skirts.

Following is K. Majest. Stuff drawn, among which few gerüster people gewest, which the Hatschierer 1) gewest, but otherwise much sammele and silk skirts.

Following are drawn the princes in their own person, Friedrich, Wilhelm, Otto Heinrich and Philipps, brothers and cousins, all dukes of Bavaria.

Landgrave of Hesse, Joachim the Younger, Margrave of Brandenburg, Duke Frederick of Saxony, two Dukes of Pomerania, brothers, Duke Henry of Brunswick, Duke Albrecht of Mecklenburg, Duke Ernst of Lüneburg, two Princes of Anhalt of Dessau, brothers, a young Duke of Liegnitz, Landgrave of Leuchtenberg, Margrave George of Brandenburg, and Duke George of Saxony.

Just outside the city, the Elector of Brandenburg received the papal legate in Latin on behalf of the bishops and ecclesiastical princes. Our clerics know so much Latin that a secular prince had to speak Latin for their sake.

The Elector of Saxony followed, and presented the Emperor with the bare sword, as is his office. On the right side, the skillful Count Palatine, Elector, is drawn to him; on the left side, the Elector of Brandenburg.

Before the three Electors, the Bishop of Trier's skillful one is drawn instead of a Elector.

Under the gate stood the abbot of St. Ulrich with a heaven and procession, under which heaven the emperor moved and thus moved in. The Bishop of Mainz was on his right, and the Bishop of Cologne on the left, by the foremost bars of the sky; by the rearmost bars the King of Bohemia was on the right, and the Papal Legate on the left. Legate is drawn to the left side.

Following 3 Cardinals, and the King of France and King of England messages are drawn between them.

After that are drawn the common bishops, the same and all kinds of messages.

1. In the Wittenberg and in the Jena: "Hertzschirer".

[734]{.underline} Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, 871-873. 735

According to them, the common secular and ecclesiastical princes are witnesses, as they belong to and are arranged according to the old usage.

And after the Council of Augsburg received the Emperor's Majesty with two hundred well-equipped horses. Majesty, with two hundred well-equipped horses, two thousand very well groomed servants, and a beautiful cannon, all of which went off after the reception, they had the following on the prescribed princes' witness.

As kais. Majesty. When the Emperor's Majesty arrived on the square of the wine market, the canons stood with a large procession, many monks and priests, also received Her Majesty, and took her under another heaven, thus moving to the front of the cathedral church; There Her Majesty, together with all the other princes and princes, sat down, went into the church, sang the Te Deum laudamus there, and rang with all the bells; after that the princes and princes led Her Majesty into their lot, and after that each one went to his hostel.

Such bragging has granted until 10 o'clock the night.

938 Philipp Melanchthon's letter to D. Martin Luther about the emperor's arrival, about the prohibition of sermons and attacks of the opposite kind. About June 18 or 19, 1530.

This letter is found in Melanchthon's spp. lib. I, x. 7 and from it in Cyprians Beilagen zur Hift. der Augsb. Conf., p. 171. Further, in 6orp. It agrees exactly in content with a letter of Jonas to Luther, from June 18, 1530, Kolde, p. 137. According to this, our approximate time determination. Burkhardt, p. 177 assumes June 19.

Translated from Latin by I. F.

The day before the Feast of Corpus Christi, in the evening at eight o'clock, the Emperor made his, God grant happy and blessed, entry into the city of Augsburg. Our Elector, as usual, carried the sword before him. When they arrived very late (because the procession was slow) at the Emperor's hostel, the first request was that the sermons be stopped. This was discussed three days in a row, since the others did not want to stop preaching, until finally, after a long discussion, the emperor ordered both parties to stop preaching). He himself let one preach the Gospel and Epistle without the other.

1. This happened on June 18.

Read the explanation here. In this way, according to my insight, the papists will harm their cause even more. But you will be able to take much from it according to your wisdom.

This is the beginning, and we have no great hope in the imperial court, since Campegius only advises that force should be used against us. Nevertheless, no one at the entire court is more lenient and merciful than the emperor himself, who, as Duke Heinrich von Braunschweig tells me, softens the bitter attacks of the princes. We have only two princes who take care of our danger, namely the Archbishop of Mainz and the Duke of Brunswick. The Elector Palatine and the Margrave of Baden are not present. The Dukes of Bavaria are very boastful. Pray diligently for us. Cornelius 2) thinks that we would still have had some hope of peace if Mercurinus had remained alive; after his departure, however, he does not know of any man in good standing at court who would advise peace; but he is only playing his own way, and seems to take special care that he should not be suspected of being on our side. That does us no good. A certain Spanish secret scribe 3) has also promised everything good and has already held a conference with the Emperor and Campegius in my opinion. But everything is with God. Farewell.

939. 4. Narrative of the Emperor's request that the Protestants stop preaching and attend the procession on the Feast of Corpus Christi, and how the matter turned out.

June 18, 1530.

This writing is found in the Wittenberg edition (1569), vol. IX, p. 409d; in the Jena edition (1566), vol. V, p. 27; in the Altenburg edition, vol. V, p. 26; and in the Leipzig edition, vol. XX, p. 202. The time determination results from the signature.

1. Majesty has ridden in the evening Corporis Christi, harmless by three strokes to Augsburg under the heavens, and in riding in,

2. Cornelius Duplicius von Schepper, formerly in the service of King Christian II of Denmark, then became Carl V's secretary of state.
3. According to Burkhardt: VuläbsiuL, des Kaisers Secretär.
4. Walch added this report to Spalatin, although the Wittenberg and Jena editions only have the heading: "Schrift aus Augsburg gethan, Anno 30. Likewise with the continuation No. 948 and 950.
5. That is, under a carrying sky.

736 Section 4: The Emperor's Entry into Augsburg. No. 939. w. xvi. 873-876. 737

When Her Imperial Majesty came across the Lech. When Her Imperial Majesty came across the Lech River, she had the Lutheran princes summoned to her and requested from Her Electoral and Princely Graces that they not allow preaching in Augsburg from now on. The princes then consulted with each other and, through Margrave Georgen, again briefly explained why their electoral and princely graces could not agree to refrain from preaching; His Majesty again said that His Majesty could not refrain from their request, and thus twice raised the excuse and the reapplication; and the king himself seriously said that Imperial Majesty could not nor would not refrain from preaching in Augsburg. Majesty could not nor would not desist from it. So the Margrave said to Her Imperial Majesty: "Before I want to do it, I will do it again. Majesty: "Before I would deny my God and His Gospel, before I would kneel down here before Your Imperial Majesty, I would not do so. Majesty and have my head cut off. Has thereupon Imperial Majesty said. Majesty said: Not head off, not head off; and again based on her request. The princes have taken it into consideration to give an answer again until the morning, that is, on the true Corpus Christi Day.

2 Early in the morning, the young Duke of Saxony, Margrave George, Landgrave of Anhalt, rode to the Imperial Majesty. Majesty, and the Elector stayed in the hostel. After Imperial Majesty Majesty requested in the evening to go along in the procession, the princes responded to yesterday's request and, for the aforementioned reason, stood by their previous opinion in length, granted longer than two hours, and thus delayed Imperial Majesty so that he could not be allowed to go along in the procession. Majesty was delayed by the fact that his Majesty did not enter the church until after ten beats. Our princes went home, let the emperor hold the procession with other churls and princes. The bishop of Mainz took the sacrament. And if the rulers had been taken away with their servants, not a hundred Augsburgs would have been found to follow the sacrament. And I may well say that in this procession, among all ranks, spiritual and secular, I have not seen a more devout, more chaste person than the imperial majesty. Carrying a burning light like the others, the whole procession went bareheaded, and for the sake of the long procession, lasted until one stroke.

3 After our princes were also ordered by Imperial Majesty to hand over in writings the reason why they refused to go along with the procession. Majesty, because they refused to go along with the procession, that they should hand over in writings the reason why they were troubled to go along; also why they did not want to let up preaching. This therefore

has imperial majesty submitted it to all the changing princes. They all met on Friday in the Cathedral Provostry after noon, and finally formed a committee among themselves, which came to our Princes on Saturday at noon, and most earnestly requested that Imperial Majesty 1) refrain from preaching; for Imperial Majesty desired this not from them alone, but also from the opposite party, with this promise: If all refrained from preaching, then Imperial Majesty wanted to have them do so, not only from them, but also from the opposite party. Majesty requested this not from them alone, but also from the opposite party, with this promise: If all of them refrain from preaching, then Imperial Majesty wants the matter to be settled. Majesty will then take care of the matter and act in accordance with the invitation.

4 Our people have pleaded all their Christian necessity, why they could not consent to it, and because Imperial Majesty has indicated that he is a sovereign of this city. Majesty claims to be a sovereign of this city, and that the decree of the first Imperial Diet at Speier would allow any authority to do so, as it could answer to God and the Imperial Majesty. Majesty, our princes, as those who are of their authority and charge, do not want to put a measure to Imperial Majesty in this; but do not want to refrain from preaching, but have to suffer and bear their Majesty's business. And in this, Brunswick, along with the Archbishop of Mainz, showed itself to be particularly good, more than could have been expected. God grant his grace. But Imperial Majesty Majesty wants to appoint preachers from the imperial authorities, but not from any of the parties, not even the Fabrum. Those whom Imperial Majesty shall ordain shall not do anything. Majesty shall say nothing more than badly the Gospel with the Epistle, according to the bare text, without all interpretation, and conclude with the Confession Prayer 2).

5 This was done, and the emperor was given great thanks with a peaceful heart. Thereupon, on Saturday, His Majesty had the whole city proclaimed by his heralds with several trumpets: that no one should preach in Augsburg under corporal punishment, except those whom His Imperial Majesty has ordered to do so. Majesty has decreed. It is a wild thing here with preaching, for it is full of sacramentalists, and Eisleben has proven himself well against them in his preaching, but has earned badly for them. God grant his grace, there is good hope everywhere.

(6) The Emperor is found inclined to peace and to establish good Christian order, although some great leaders, together with their entire group, are of a different mind and would like to see this game, as they decided at Munich, continue, and the Imperial Majesty has said that they would be glad to do so, if only she could. Majesty, if only she would command, they would be happy.

1. "herein" is missing in the Wittenberg.
2. The Wittenberg and Jena editions have the marginal gloss: "offve Beicht" ("confession prayer").

[738]{.underline} Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, 878-878. 739

that they would do what their majesty desired; as they have sufficiently proven with words and deeds. But God has graciously turned it around. Our princes, praise be to God, have been strengthened by His grace and have remained steadfast, not letting fear deter them. God grant His mercy to them. By Monday, they will start the Kingdom Day. May the merciful God send His Holy Spirit.

940 Margrave George of Brandenburg, on behalf of the Protestant princes, presented to the Emperor and stated the reasons why they could not attend the procession, nor could they abolish the sermons.

From Cölestin's dist. ooru. Vol. I, p. 82.

Translated from Latin by Ll. A. Tittel.

Causes why the Protestant princes cannot be at the solemn company on Corpus Christi.

1 Your Imperial Majesty should not be disconcerted as to why we are unable to keep in touch with and be present at such frequent invitations and appointments. For we are minded to briefly recount and properly state the important and obvious reasons we have for this. 1) First of all, we are very humbled to be able to offer Your Imperial Majesty this kindness and hospitality. Majesty this favor and service without neglecting our consciences; however, since 2) Your Majesty's command means that this service must be done without neglecting our consciences. However, since we know that this kind of service is not commanded anywhere in the prophetic and apostolic writings, we cannot in good conscience consent to such a request.

2. Since it is known to all reasonable, learned, and reasonably judging minds, and there is no need for dispute and proof, that the whole and unmutilated use of the true body and blood of Christ was prescribed and instituted by the founder himself in holy scripture, we consider it a burden to our consciences to show, as it were with our applause, that a part of it, which is carried around, namely the body, is in accordance with Christ's commandment and not contrary to it; which is evident from our confession, soon to be presented to Your Majesty. Majesty, which will soon be delivered. For what would that be not only for

A rash carelessness, but even desperate wickedness, insolence and recklessness, holding what is instituted and decreed by human authority higher than God's commands and commandments, and boldly saying that it is a service of God in the church, when it is written, In vain do they serve me with that which men have commanded.

3. We do not mean to strengthen and introduce such ungodly and obvious human doctrines that conflict with God's Word and Christ's commands by our consent; rather, we unanimously declare without hesitation that such unrighteous and ungodly human doctrines (traditions) are to be completely abolished from the church and destroyed, so that the other still healthy and pure members of the church are not infected and stained with the same deadly and harmful poison.

(4) Moreover, we also know well that the opposite expressly seeks this and deals with it, as they have also added this declaration that this contact should be a service of God. For they have believed for certain that we would not have so much trust and confidence in God that we would refuse obedience and submission to His Majesty, who has called us so often and so earnestly, as if one did not know that one must obey God more than men. And if, on the other hand, we were obedient to the imperial order, we would not know that we have to obey God more than men. And if, on the other hand, we were to obey the imperial command and approve the observance with our presence, that would serve and contribute greatly to destroying and depressing the reputation of our religion and of the divine word, because we had no hesitation in honoring and confirming the observance and the comedic performance of Corpus Christi with our presence, which obviously conflicts with the word of God and our part of the sermons and church customs, and consequently this would give a beautiful and desirable opportunity to accuse us of a tacit (or secret) recantation in the matter, and to blaspheme us with good causes, about which they would rejoice and exult to the highest, if only they could have such cause and occasion to strike down the prestige of the Gospel and the divine word.

5 For if they had not brought it about by their secret plots and treacherous counsel, Imperial Majesty would not force us to be in the company. Maj. would not force us to be in contact with them, but would leave us free to do so, as with other princes and rulers. What suspicion Imperial Majesty's Majesty's entry increases with, so just Vigilia, the holy evening, before

[740]{.underline} Section 4: The Emperor's Entry into Augsburg. No. 940 f. W. xvi, 878-881. 741

The people of Augsburg, who had to arrive on the Feast of Corpus Christi and move into Augsburg, thought that the practice, which had been omitted, discontinued and abolished for many years, would be reintroduced, established and confirmed by their presence, since the opposite flattered itself with the hope that this practice, which had thus been reestablished, would then remain easy and continue for many hundreds of years, that it would agree with the word of God and evangelical truth or argue with it and destroy it.

6 One can clearly see by whom it has been instigated that Imperial Majesty wants to enter the Holy Evening before Corpus Christi. Majesty wanted to enter the holy evening before the Corpus Christi feast, since they had to toil all day in the hot sun and dust, and the entry had been prolonged and extended into the late night. And that was not enough, there had to be even more trouble and effort. For since one had to get home (to the inn) late, and Imperial Majesty had to take care of the rest. As soon as they got down, they had us summoned to them, above all other things, and earnestly urged us to stop the sermons and to join in the conversation.

Causes why the Elector of Saxony and the princes related to him in the same religion cannot abolish nor stop their preaching.

7 And since, furthermore, Her Imperial Majesty has earnestly demanded that we cease and abolish our sermons. Majesty has earnestly demanded that we should cease and abolish our sermons, I have, by the advice and will of the princes who are related to religion, answered Your Imperial Majesty thus. Majesty thus:

8. 1. That by the grace of God we know and believe without doubt that the doctrine we profess is founded in the prophetic and apostolic Scriptures, and is unanimous with and similar to the creed accepted in the Church.
9. Therefore, we cannot and may not revoke or deny them by silence, unless we would esteem man's commands and commandments higher and more than God's, that we would prefer those to our name's greatest disgrace and eternal ruin of souls, which God would graciously prevent and avert from us.
10. 2. Furthermore, it is more than too well known that our doctrine is neither heretical nor seditious, but has now been spread and propagated throughout the world for many years, and that it is more likely to be respected by the Christian authorities and all estates.

and increase, rather than destroy and diminish; therefore no one will deny that men may improve and learn much a more Christian way of life from it; which we heartily desire.

11. 3. And since at all other imperial congresses, which have now been held several times, our sermons have never been inhibited and forbidden, we must now be justifiably disconcerted as to what moved Your Imperial Majesty to insist so strongly that they be stopped. Majesty's reasons for insisting so strongly and so often that they be stopped. Be that as it may, however, we can easily guess and surmise who is behind it, and by whose counsel and operation (which we leave to God's righteous judgment) all this is being arranged and instigated. Therefore, we religiously related princes, whom we most humbly entrust to Her Majesty's high and most gracious protection, most diligently request that Her Majesty not trouble our consciences with such requests in a matter concerning the honor of the divine name and the salvation of our souls.

941: Margrave George's speech to the emperor on his own behalf.

From Cölestin 1. 6. p. 84.

Translated into German by Ll. A. Tittel.

Most invincible emperor, most gracious lord!

After this has been said by the Elector of Saxony and other Protestant princes on account of 1) urgent necessity, I have also presented my opinion to Your Imperial Majesty. Majesty my opinion and discover it. Your Imperial Majesty. Majesty cannot be ignorant of the services I have rendered to the House of Austria, how faithfully and steadfastly I have at all times looked after and served it, what dangers I have joyfully and bravely endured and assumed for it, so that I have endeavored to show it not only the obedience due to it with the addition of my property and possessions, but also with good and blood, which everyone will bear witness to. Nothing to remember of my ancestors' glorious deeds, faithfulness and zeal, which they performed for His Majesty the King in the Austrian and Hungarian territories. Majesty's ancestors in the Austrian and Hungarian wars. To the same of my ancestors for laudable succession I promise and vow to Your Imperial Majesty. Majesty, that also for the House of Austria and Imperial Majesty, I will assist in the succession. Majesty.

1. "Princes" put by us instead of: "Churfürsten".

[742]{.underline} Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, 88i-ss3. 743

I will not lack the right to do so, if only I am not forced to approve in the matter of religion what goes against God and His Word.

All this I ask Your Imperial Majesty. Majesty most humbly to move and signify in mercy, and not to be moved by any slander and allegations of the adversaries to believe them and to be of an unequal mind against me. For in this matter concerning God, I am driven by the unchangeable divine commandment to resist and disobey such commands and desires, no matter how hard and dangerous it may be, because it is written: One must obey God more than men. Therefore, because of the confession of the doctrine, which I know for certain to be the voice of the Son of God and the eternal, unchanging truth, I refuse any danger, even of life, since I hear that such is threatened and decreed for those who accept the true religion.

942: Written reply and apology to the emperor from the Protestant princes and rulers on June 17 that they could not stop preaching.

From the original concept in the Weimar archives, printed in Förstemann's Urkundenbuch, vol. I, p. 283. Also in Chyträus, p. 88; in Müller, p. 538 and in Spalatin's Annals, p. 201. Latin in Cölestin, vol. I, p. 86 and in Chyträus, p. 46. The author is D. Brück.

Most Sublime, Great and Invincible Emperor, Most Gracious Lord! After Your Majesty has given us a farewell today, among other things, that we should hand over our complaint in writings to Your Imperial Majesty. Majesty we should hand over our complaint in writings, so that Your Majesty may hold further council on it 2c. As a most humble consequence of your Imperial Majesty's farewell, Your Majesty has graciously heard from the verbal reports that have been made, which we also inform Your Majesty of and recover with this document, that Your Majesty is graciously pleased with it. Majesty should graciously consider it, if we find that our preachers teach or preach news and that which is unfounded in divine holy scripture and contrary to our holy faith, that we knowingly do not want to tolerate such from them, but want to show ourselves with fair understanding against them. However, we cannot note otherwise than that they alone preach and interpret the holy gospel in a pure and unadulterated manner, just as it is preached and interpreted.

The following is preached and taught by the Fathers, who are to be considered the most proven 1) and credible in the Holy Christian Church, and the Imperial Decree, which was made at the Imperial Diet in Nuremberg in the 23rd year, publicly admits it. This is the public permission of the imperial decree made at the Imperial Diet in Nuremberg in the 23rd year, as it appears to be in the presentation of each opinion and opinion, at the gracious request of Your Majesty. Should such preaching of the holy gospel be set down as if it were an unjust doctrine, and should it be approved by us, it would be terrible, and would also be unaccountable to God the Lord (who does not want His holy word to be bound) as a sin in the Holy Spirit. Thus, as poor sinful human beings, we are also in need of such preaching and proclamation of the divine word to comfort our conscience and to seek help from God in all the needs and concerns that we and every human being encounter daily. For as little as we may need the daily food of the body, so much less can we, or may we, be without the preaching and proclamation of the divine word, since man lives not only in bread, but in all the word that proceeds from the mouth of the Lord; as we have heard from Ew. We have informed Your Royal Governor and Brother, the Royal Dignity of Hungary and Bohemia, our special dear Lord and gracious Lord, together with the commissioners appointed by Your Royal Highness at that time, of the same four years ago, at the Imperial Diet at Speier, which was announced by Your Royal Highness.

(2) And even though it would otherwise be preached here, Her Royal Highness and everyone know that there is a discord in the doctrine; for which reason Her Royal Highness, in addition to other causes, has called this Diet of Her Majesty, with the most gracious and Christian 3) notice that every opinion and opinion will be heard here, and then that which would have been done unjustly on both sides will be stopped. Imperial Diet, with the most gracious and Christian 3) indication that every opinion and opinion should be heard here, and then that which would have been done unjustly on both sides should be put aside and brought to Christian unity.

3. for this reason, Your Royal Highness may graciously consider how we, for the sake of our consciences, may be helped or advised, even if it were otherwise preached, if we were to hear the same preacher alone, we should drop our sermon.

4. We would also, if we were to agree to the discontinuation of our sermon, as we otherwise would not agree with E. K. M. in everything that is outside 4) divine.
5. Spalatin: "beweresten"; Förstemann: "wegersten". The sense is the same.
6. Förstemann: im.
7. Thus Spalatin. Förstemann: "most Christian".
8. So Spalatin. Förstemann: .chnser halb".

744 Section 4: The Emperor's Entry into Augsburg. No. 942. w. xvi, m-bss. 745

We are humbly inclined to comply with the law of the Holy Word of Glory and Honor, thereby compelled, against our conscience, to judge our doctrine to be unjust and the contrary doctrine to be just, before the matter is heard, which is not 1) justified on either side, by virtue of the notice of this Imperial Diet which has already been issued by Your Majesty. For Your Imperial Highness can, from a high imperial intellect, graciously consider the matter. For Your Imperial Majesty can graciously consider that one thing must follow if we 2) discontinue our sermon and hear another sermon, that we are thereby urged in reason and effect to confess that our doctrine, from the fact that it has been discontinued, is wrong, and the other, which we hear and accept on that account, is right.

For what is to be done must, by virtue of Your Imperial Majesty's decree, and according to every man's reason, be unjust at the time. Majesty's decree, and also according to every man's reason, must be unjust at the time, and that which is erected for this reason must be just. And thereafter, as we can well judge and respect, little further action in these most important matters, concerning God our Creator, the soul and salvation, should be estimated necessary, which would then be immediately against often reported to H.K.M.. The latter clearly implies that each one must first be heard, and only then, what is not rightly aligned on both sides, that is, from the other part, as well as from this part, and not from our part alone, must be taken away.

6. For if anyone should want to say to the church that novelty would be taught and preached on our part, which would be burdensome for the faith and also for the sake of annoyance, we have above, and also yesterday in the verbal lecture to the church, informally indicated to the church that it should be found, if our opinion and opinion, according to the letter of the church, is heard here, that before 3) us the true gospel, and as it is also preached by the most proven fathers of the church with the Scriptures, will be preached. 3) that the true gospel, and how the most proven and excellent fathers of the church have preached and interpreted it with the Scriptures, and nothing else, nor newness, is preached before us.
7. And I alone want to shred it, and yet contrary to divine truth and unproven in any way have known that abusive news would be among them: so is E. K. M. also quite blatantly what frightening news, from and unlike the Holy Scripture and the first fathers' teaching, 4) on the other hand, both in doctrines, customs and walk are led, and daily-.
8. Förstemann: "nit"; Spalatin and Walch: "mit".
9. So Spalatin. Förstemann: "man".
10. Thus Förstemann. In the other editions: from.
11. that is, most fruitful, best. Cf. St. Louis edition, vol. XX, 455, ?39 and 457, 8 45.

The whole world and the pious before that time cried out and lamented about it, as they still do every day. In this regard, Your Majesty will be graciously reminded of the noticeable abuses and the number of them presented to Your Majesty at the first Imperial Diet in Worms by the estates, which, together with the other and much more important ones, remain unchanged to this day.

(8) And we indicate this to Your Majesty in the most humble opinion that Your Majesty, as the most illustrious Emperor, must graciously accept from this how unequally the matters are demanded from Your Majesty by the opposing party and are presented against us.

(9) To this end, we truly hope and trust that no one who hears and listens to our preachers and their teaching can or may be offended by it with a conscience. If, however, there were anyone who had received or would receive such annoyance about our preachers' teaching, we would hold them to that effect, as we have also humbly instructed Your Catholic Highness on the previous day, to give every one of them Christian information and reports about their teaching, so that no one should have to complain about them in any way. For it would be a grievous thing in the sight of God Almighty that, for the sake of those who do not desire to be informed and therefore want to be unnecessarily annoyed, the preaching of the holy gospel and the truth of God should be omitted and put down, even though, according to their own rights, the annoyance should give way to the truth and not the truth to the annoyance.

(10) But to what extent we would and would have to offend our neighbor against faith and love, if it should sound from us that we had agreed to discontinue the preaching of the Gospel, and thus had judged our doctrine itself to be wrong, can be easily judged by Your Holiness and everyone else, and how such a thing, for the sake of our conscience, would stand against God, the strict judge; that Your Holiness, as we have the most submissive hope for the same, would not allow us, as a Christian emperor, to be judged in God's judgment and wrath, as we are in the most submissive hope of the same, as a Christian emperor, would not grant us in any way that we should thus throw ourselves into God's judgment and wrath, unproven things, whom we also want to implore for mercy and call upon to graciously protect us from this and all evil.

11 We have also humbly reported to His Holiness that our preachers, after their sermons have been preached, daily exhort the people with the best of diligence to help God in all distress.

746 Cap. 13. of the Imperial Diet at Augsburg in 1530. w. xvi, 885-888. 747

We ask him to diligently implore the Church, and especially that he grant grace to His Imperial Highness as his decreed authority, as well as to princes, princes, estates and us, to act in these dwindling troubles for the praise of God, and for Christian peace and right Christian unity at this Imperial Diet. Which exhortations to omit, because God wills and commands that we should call upon Him and ask Him for the aforementioned need, may not be good, nor beneficial to Christendom.

(12) There is also a faithful report from them against some doctrines, which, for the sake of the sacraments, are taught to the people here, because of which they would be quite burdensome and harmful to much improvement (as to hope to God), where our preachers should stand still with the preaching.

(13) If we should agree to such a cessation, our own consciences would and would have to judge us before God, that we would be guilty of the deceived perdition. For this purpose, the conflicting matters have now been discussed for several years, and especially at both imperial congresses at Speier, the doctrine of the Gospel has been preached publicly and morally for us and our friends in such a way that especially now, for the sake of discussion, 1) there should be no hesitation, or, as we have been reproached by the Holy Roman Emperor, no fear of trouble.

14 To all this it is knowingly and on the day that the parting, which was made a year ago at Speier, although we were not able to heal in it for reasons which were indicated there, does not affect us as much as we should now consent to the cessation of the preaching 2) of the holy gospel.

(15) It has been free and unrefused among Your Royal Highness's ancestors, as well as among Your Royal Highnesses themselves, princes and chieftains (for what happened to us at the two next imperial diets held at Speier, that the churches were refused to us for the preaching of the Gospel), that each one may have his preacher preach the divine Word publicly in the church before him, and whoever else has gone to do so.

16 Thus, Your Royal Highness will also have to graciously consider that if Your Royal Highness should decree with us the discontinuation of the sermons in such a way, it would undoubtedly be understood by men as such.

1. Förstemann: "nhu meher disputiren halben"; Spalatin: "um mer disputation halben".
2. Förstemann and Spalatin: "Prediger", probably read from "predigen", which is sermons.

as if E. K. M. wanted to lay down this doctrine on our part, unheard of, and also, according to E. K. M.'s tender, untreated, that we nevertheless granted E. K. M., as our most gracious Lord and Emperor, out of subservience, that such E. K. M., because of Her Majesty's tender, should be able to lay down this doctrine on our part. M., because Her Majesty's letters have been sent out over the whole Empire and beyond, and everyone, whatever his state, stands in consoling hope of God and of E. K. M. for this reason. K. M. that these most important matters will be dealt with here in an orderly manner, in right faith and love, for the investigation of the divine, eternal and everlasting truth; they are also to E. K. M.'s most consoling confidence that E. K. M.'s opinion will not be in any way to have these matters dealt with in any other way than as indicated. And after all this, it is once again addressed to H.K.M., our most gracious Lord, our most humble and most submissive request, as we may and should always most humbly ask, as we have also done the past two days, that E. K. M. may graciously consider and consider this Christian notice and information of ours, given from our rightful, well-meaning hearts, and may graciously spare us the deliberate discontinuation of our preaching, for the sake of faith, love and our conscience, and may not allow Her Majesty to oppose our preachers' preaching, as was previously done at Speier and has been done here until now. In everything else that concerns our body, goods and property, we also want to acknowledge that we owe it to God's word and command to be worthy of all willingness and obedience to His Majesty as the most subservient Elector and Prince of the Kingdom, and to show that we are willing and obedient to His Majesty in all things that concern His Majesty's body and goods, We will not be the last, if God wills it. Actum Augsburg, Friday after Corporis Christi June 17 Anno 2c. 1530.

E. K. M.

most subservient > > Johans, Duke of Saxony and Elector 2c. > > George, Margrave of Brandenburg. Ernst, Duke of Brunswick and > Lüneburg. > > Philip, Landgrave of Hesse. Wolf, Prince of Anhalt.

[748]{.underline} Section 4: The Emperor's Entry into Augsburg. No. 943 f. W. xvi, 888-890. 749

943 Two concerns regarding the requested refraining from preaching.

I.

The question is whether preaching can be discontinued in good conscience at the request of His Majesty the Emperor. Majesty's request with a clear conscience? About June 16, 1330.

From the original in the Weimar archives, printed in Förstemann, Urkundenbuch, Vol. I, p. 281. In Müller 1. e. p. 546. In content, it agrees sentence for sentence with the third concern communicated in No. 918, and this document seems to us to be the first draft of that concern.

1. M.'s request that the princes and rulers cease their usual sermon, it is considered that the sermon (to be given to K. M., the answer given 1) is to be handed over this night or in the morning) is nevertheless to be continued, on the grounds that K. M. has not yet seriously commanded to refrain from such, but only requested it. Now it is permissible for princes and rulers that their graces often refuse a mediocre request with good fugues, not to mention an unreasonable demand. 2) And it is to be assumed from many circumstances that the Lord's request is more a word of fright than a persistent undertaking, by which one dares to try whether the nail in the wall wants to shake, and one might frighten a hare out of the hedge, so that, whether one commits a small thing in the beginning, confidence and way would be made for the adversary to break in further. Where now their intentions do not extend in the beginning, their hearts will fall away in such a way that they will let their defiance stand henceforth.
2. secondly, that together with the sermon, a public Christian prayer, in which one prays for all the estates of the empire, now assembled at the Imperial Diet, is led, and the same is now most necessary.

But if the church in which the sermon was preached was closed, it is intended that it should not be opened by force, since the electors and princes here in Augsburg have no authority over the churches, but that our most gracious and merciful lords should go back to their hearth, and there have their courtiers recite the Word of God in the appropriate place in the hearth, which, as a householder instructs his household, he himself instructs or teaches.

A Christian prince is obliged to promote the fear of God in his court by listening to Christian preaching.

4 If, however, the King would not stick to the proposed request, but would abolish the sermon in the hostel with a serious mandate: in this case, the consideration has been rejected until the matter actually comes to pass, because it is not possible to fish before the court, and the present actions usually carry the council on their backs by the miraculous instigation of God.

II.

Concerns of Mr. Philip, and reasons why preaching could be stopped for a while. June 18, 1330.

From Cölestin, Vol. I, p. 89. Only on June 18, the emperor forbade both parts to preach, therefore this concern will have to be moved to this day. This does also the 6orx. Lei. vol. II, 111 f.

The first reason for admitting it is that the emperor, since he bequeaths it to both parts, gives no cause for reproach.

2. the other, because he promises to listen to our cause.
3. the third, because a greater good is preferable to a lesser one. If, then, the investigation of our matter were to be interrupted by such obstinate demonstrations, what could come of it?

The fourth cause of N. Agricola: because we have been called here, not to preach; but as the one party, to answer for ourselves, and to give account of our doctrine.

The fifth, because we are not preachers at Augsburg.

944. formula of the prohibition to preach, which the imperial herald had to proclaim publicly. June 18, 1530.

In Müller's History, p. 551 and in the German Seckendorf, p. 1039.

Hear, hear, hear what the Roman Imperial Majesty, our most gracious Lord, has decreed. Majesty, our most gracious Lord, that no preacher here in Augsburg, whoever he may be, shall preach any more, except those whom Her Majesty decrees, avoiding Her Imperial Majesty's highest punishment and disfavor. Majesty's highest punishment and disfavor.

1. No. 942.
2. Förstemann: "to strike off".

750 Cap. 13. from the Imperial Diet at Augsburg 1530. w. xvi, wo-m. 751

945: Luther's letter to Sl. Johann Agricola, in which he praises the fact that the Elector has given way to the authorities, but at the same time opens his thoughts that the Imperial Diet will end badly in terms of reputation. June 30, 1530.

This letter is found in the Ooä. 3on. L. 24. n. toi. 163 and in Aurifaber, vol. Ill, p. 37; subsequently in De Wette, vol. IV, p. 57, also in Buddeus, p. 119. Incomplete in Cölestin, vol. I, p. 92 d, also in Chyträus, p. 40 and in the German edition p. 96, also in Walch. A small piece, German from the Weimar archives, in Müller, p. 556 and in the Leipzig edition, vol. XX, p. 194. We have translated according to De Wette.

Newly translated from the Latin.

Grace and peace in Christ. From the letters and the silence I write to the others who are with you, 1) my dear Agricola. Incidentally, this is my opinion of the Emperor's interdict, by which he forbade all preaching: that our prince did right in recognizing the Lord in a foreign city and did not seek to rule, however much it may seem to be an act of violence. For one must not resist evil Matt. 5:39, and Christ commanded that one should depart, saying Matt. 10:23, "If they persecute you in one city, flee into another"; likewise v. 14, "Come out of the same house." Thus I consider that the prince, since he is not allowed to leave as a member of the emperor's body, nevertheless by his silence fled, as it were, to another city and went out 2) from that house. He can read and honor the word with Naaman the Syrian in the temple Nisroch 2 Kings 19:37. 5:18., even for himself. But the matter serves as an evil example, of course not to the annoyance, but I assume that from it a similar end of the Diet may come, namely that 3) the emperor asks the prince to renounce the whole doctrine, as he first asked him.

1. On the same day Luther wrote letters to Augsburg to Jonas, Spalatin, Melanchthon and Joh. Brenz, No. 958 and No. 981-983 in this! Volume, also to Duke Johann Friedrich, No. 1180.
2. In Latin, the construction is broken here, and instead of the infinitives and exivisso, the torupora ünita, namely luZit and oxivlt, are placed.
3. Here we have deleted prirunm because it is too much.

But if, when he is asked, he does not want to, then the same interdict against the teaching follows. These are my thoughts. And only then will the real crisis of the kingdom (paroxysmus comitialis) be there, in which the hand of God is to be expected and implored. For it is quite certain that the papists, who have been handed over to the devils, cannot do otherwise than rage. For the blood of Abel presses upon them, and their abominations harden them, so that they cannot live unless they have drunk blood.

Admonish Philip to temper the sacrifice of the crushed spirit, so that he will not finally lack the cost of sacrificing longer. It is indeed a great comfort to know that one is anxious in spirit for the sake of the best cause, for the sake of God Himself, where one cannot doubt that one pleases God like an exceedingly sweet odor, but in things moderation is to be kept. It is sacrifice that is pleasing, not destruction, and God does not want souls to be ruined. This is an addition from the devil. Because hoping for the Emperor's mercy is nothing. I think that the papists have urged the emperor to interrogate the matter, so that, after hearing our defense, they may then do as they please and obtain this pretext, that they have heard us enough, and so that the blasphemy that we are obstinate may be brought against us all the more freely and apparently, since we, having been heard and admonished, have not finally given ear to the emperor. For what should Satan intend otherwise, or what good can we expect from him? Do we not know his thoughts, that he turns everything with false appearances, lies, cunning and guile so that he is beautiful, but Christ is exceedingly ugly? At Augsburg, you certainly do not have to deal with men, but with the gates of hell itself, and that with exceedingly well-equipped and well-practiced, but what is comforting, very angry ones; blinded by this anger, they finally cannot escape that they run against the wisdom of God, and cheat themselves in their prudence. Amen.

It is here with me Caspar Müller 4) with mei-

4. Chancellor of the Count of Mansfeld.

[752 Section 4: The Emperor's Entry into Augsburg. No. 945 f. W. xvi, 892-894. 753]{.underline}

I have been with my brother Jacob, and he has told me what he told you to tell. Therefore, this evil must also be added for us, so that we are plagued everywhere with the abominations of the devil. About this another time. May the Lord Jesus, who sent you all there as his confessors and servants, for whom you also offer your necks, be with you, and give you through his Spirit the testimony of certainty of faith, so that you may know and not doubt that you are his confessors. This faith will make you alive and comfort you, because you are messengers of a great king. These are reliable words, amen. From the desert, last June 1530.

Your Martin Luther.

946 Letter from Elector John to Luther about the abolition of sermons and other matters. June 25, 1530.