In 1532, Luther calls upon Duke Heinrich of Mecklenburg, for the sake of the Gospel of Christ and for the saving of souls, to prevent from coming into print a translation of the Gospels that had been prepared by the Catholic priest Emser. Melanchthon was fully in accord with Luther as to the necessity of repressing with sharpest and most effective censorship all books that were not in accord with the Protestant faith. Zwingli and Calvin, acting each from his own point of view, established in their respective cities a censorship that was much more bitter and strenuous than anything as yet attempted under the authority of Rome. Hilgers points out that the Lutherans with their schools and their cliques, the Zwinglians, the Calvinists, the Anabaptists, the Mennonites, the Schwenckfeldians, the Weigelians, and the Socinians, contended with each other with full use of the weapon of censorship, and in censorship as in religion it was always the brutal power of the strongest that came into control. The princes, establishing with readiness a censorship machinery, changed the application of their penalties as they changed their faith, but the penalties themselves became, with each change, more severe.[78] According to Gretser, the first article of the Calvinistic theologian stated that “the writings of Luther must be stamped out from the Church of God.”[79] In Saxony, in the Palatinate, in Baden, in Würtemberg, in Brandenburg, and in Prussia after 1550, we find in full force a series of Protestant censorships directed sometimes spasmodically, but usually with no little bitterness, under the authority of the political power.[80] The Jesuit Hilgers, who naturally makes use of Luther as a characteristic example of Protestant intolerance in censorship, writes: