^fl^H • t * \ / '■ ... Mm !?,:•; : ; ^.^ARY ^ i^rv ^^ ♦^ J K«Ei^Kl©[H]T[K]® THE LIFE OP PHILIP MELANCHTHOK BY CHARLES FREDERICK LEDDERHOSE. franslatfij from tirt 6trman, BY THE EEV. G. F. K HO TEL, PASTOR OP TRINITY LUTHERAN CHURCH, LANCASTER, PA. -<♦«- PHILADELPHIA: LINDSAY & BLAKISTON 18 55. Entered according to Act of Congress, in the year 1854, by LINDSAY & BLAKISTON, in the Clerk's OfEce of the District Court of the United States for the Eastern District of Pennsylvania. V. (2) NOTICE. By ail oversight on ilie pnri of the pressman whose duly it is to revi.se the sheets on the press in my Priiitiiig^ OiTiee. tlie foliowiiicf papres of this work (The Lite of" Me- lanchthon), are transposed, 56, 57. 58, 59, and 60. This error makes the book appear ai first sight to be incomplete, the reader, however, will find all the pages, as above, but transposed. The error was not discovered until the whole edition of the work wa5 bound, and largely distrilmied, consequently too late to be corrected in any other way than by this notice. C. SHERMAN, Printer, for LINDSAY & BLAKISTON. Publisher.*. Philadklpiiia, Nov. .>0, 1854. 'cii„.u ui X fULiyjivania. (2) ^ / / AUTHOK'S PREFACE. Luther occupies so great, unrivalled, and apostolical a position among the Reformers, that we should not feel surprised to see his life and labors presented to the evangelical community again and again. Although we are far from encouraging an idolatrous worship of the man, we believe we are acting in the spirit of the word of God, when we encourage men to follow his faith. But we should act very ungratefully if, on ac- count of this Prince in Israel, we should lose sight of the other distinguished men of God in the days of the Reformation. And among these, Philip Melanchthon occupies the highest place. The age in which he lived called him the Teacher of the German people, because he exerted a powerful influence upon the scientific and Christian culture of Germany. And we too may give him the same name, for his writings continue to exert a great influence, and justly claim our consideration. To show that this is indeed true, that he is still calcu- lated to be the teacher of the German people, especially iii IV A U T II R S P R E F A C E . of the evangelical community, is the object of this Bio- graphy. As this volume was prepared for the general reader, all learned discussions were necessarily avoided. It does not enter into critical investigations, but faith- fully appropriates known facts, in order to present them to the reader in an intelligible manner. A candid examination must decide how far the author has suc- ceeded in accomplishing this object. It is the first attempt of the kind, for the Life of Melanchthon has not been written often ; and when it was written, it w^as not treated in a popular manner. It was therefore the principal aim of the author of the present volume to present a truthful picture of the faith and the life of the Reformer. The man who iVrote the Augsburg Confession, and its Apology, Con- fessions which, after three hundred years, arc still a stumbling-block to some, but also an encouragement and consolation to man}'; a man who, notwithstanding all his scientific attainments, in which he no doubt ex- celled the great majority in our own day, yet held fast to the fundamental principles of Christianity, to the ma- nifestation of God m the Flesh, to the Redemption, to Justification by Faith, in life and in the hour of death, — undoubtedly deserves to be introduced from the past into the present, in order to preach salvation in Christ to the present generation. If Melanchthon's godly walk and conversation should be instrumental in leading him who is a stranger to AUTIIORSPREFACE. V salvation in Christ, to seek this ; if it should serve to comfort and strengthen others, then may that word of the Scriptures be remembered : " The memory of the just is blessed ;" and may every one gratefully rejoice, with the Reformer, in that glorious promise: ^'•And they that be wise shall shine as the brightness of the firma- ment ; and they that turn many to 7-igliteousness^ as the stars for ever and ever.'' Ardently desiring that this volume may be useful and profitable unto salvation to very many, we suffer it to go forth upon its way. St. G. On the first Sunday in Advent, 1846. L. TRANSLATOR'S PREFACE.. Melanchthon has been called the most amiable, the purest, and most learned of the celebrated men of the sixteenth century. The distinguished Erasmus con- fesses, that he was a general favorite^ that honest and candid men were fond of him, and even Ids adversaries cannot hate 7dm. And he has succeeded in securing the atlections of posterity, and, more than any other one of the valiant champions of the Reformation, is the general favorite of all evangelical Christians, and still seems to stand as the gentle mediator between the two great divisions of the Protestant Church formed at that time, claimed and loved by both. Yet, notwithstanding all this, we venture to say, that a very large proportion of Protestant readers know no more of the life of this lovely man of God, than that which is interwoven with, the life of Luther. His life has not been written for the people even by his own countrymen, and our author presents us with the first attempt of this kind. In our own language we have but one Life of Melanchthon, the one written by Dr. Cox, the first American edition of which, from the second London edition, is now lying before us, bearing the date 1835. Admirable as this work has been ac- vii viii translator's preface. knowleclged to be, we believe the work of Lecklerhose to be still more calculated for general reading. Our author assures us that it was " his principal aim to pre- sent a truthful picture of the faith and the life of the Reformer;" and it is this constant exhibition of his inner life, even in his own words, which is calcnlated to edify as well as instruct. Besides this, many inci- dents in his own life, and interesting events and ques- tions after the death of Lnther, omitted or briefly men- tioned in Dr. Cox's work, will be found here. A num- ber of facts, mentioned by Cox and others, have been, added by the translator, and will be found in the notes scattered through the volume. The style is very simple and popular, and this simplicity and frequent quaintness of expression, especially in the numerous extracts from letters and declarations of faith, rendered the work of translation more difiicult, especially as it seemed ne- cessary and desirable to retain the homeliness of the German as much as possible. Believing that this portraiture of the life of Melanch- thon cannot offend the feelings of any Protestant Chris- tian, but that it is calculated to afford instruction and edification to the old and young, the translator humbly trusts, that it may not only make Lutherans, but many other evangelical Christians, better acquainted with the "faith and life" of the faithful friend of Luther, and distinguished author of the Augsburg Confession. G. F. K Lancastbe, November, 1854. CONTENTS. Page AUTHOR'S TREFACE 3 TRANSLATOR'S TREFACE t CHAPTER I. His Youth 13 CHAPTER II. • The Uuivcrsity '. 21 CHAPTER III. His Debut in AVitteuberg, and at the Leipzig Disputation 29 CHAPTER IV. Building and Fighting 35 CHAPTER V. Melanchtlion without Luther 41 CHAPTER VL Labors, Recreation, and Trouble 51 CHAPTER VII. The War of the Peasants 59 (ix) X CONTENTS. CIIAriER VIII. Page His Labors for the Church and Schools G7 CHAPTER IX. The Diet of Spire 75 CHAPTER X. The Conference at Marburg , 81 CHAPTER XL The Diet of Augsburg 89 CHAPTER XIL The Position of the Evangelical Party after the Diet of Augsburg ... 117 CHAPTER XIIL The Kings of France and England, and Melanchthou 123 CHAPTER XIV. The Wittenberg Form of Concord 131 CHAPTER XV. Recreation and Trouble 139 CHAPTER XVL The Convention at Smalkald 147 CHAPTER XVII. Conflicts in the Evangelical Camp 1-53 CHAPTER XVIIL The Assembly of the Princes at Frankfort, and the Victories of the Reformation 159 CHAPTER XIX. Help in a Dangerous Illness 167 CONTENTS. XI CHAPTER XX. Page Worms and Ratisbon 177 CHAPTER XXI. Progress of the Reformation 194 CHAPTER XXII. The School of Tribulation 200 CHAPTER XXIII. Wox-ms and Ratisbon again 205 CHAPTER XXIV. Luther Dies, and Melanchthon Mourns 211 CHAPTER XXV. War and the Misery of War 221 CHAPTER XXVI. Restoration of the University of Wittenberg 229 CHAPTER XXVII. The Diet of Augsburg and its Interim 23G CHAPTER XXVIII. How the Interim fared in the Electorate of Saxony 244 CHAPTER XXIX. Disputes about the Leipzig Interim 254 CHAPTER XXX. The Conflict v?ith Osiander 2G3 CHAPTER XXXL The Changed Attitude of the Elector Maurice 270 XU CONTENTS. CHAPTER XXXII. Page Doctriual Controversies, and Attempts to bring about a Union 2"8 CHArTER XXXIII. The Religious Conference at Worms 297 CHAPTER XXXIY. The Last Years of his Life, real Years of Sorrow 307 CHAPTER XXXV. His Domestic Life 322 CHAPTER XXXYI. Something more of Melanchthon's Merits 835 CHAPTER XXXYIL He Dies 339 ii!$ nt Sldautlitiifliu CHAPTEH I. HIS YOUTH. In a hilly part of the Kraichgau lies the city of Brettex. In former times it belonged to the Electors of the Palati- nate, and in the year 1504 defended itself bravely against Duke Ulrich oj Wiirtemberg, and also manifested a brave loyalty to its hereditary sovereign in the war of the pea- sants. It is now included in the Grand-Duchy of Baden. It has acquired an imperishable name, because a great man, Philip Melaxchthox, was born in it. We will begin by hearing what an old account relates of his ancestors and parents, his birth and youth. " In the days of the Count Palatine Philip, Elector on the Rhine, there lived in Heidelberg, before the mountain, a worthy, pious man, named Claus Schttartzerd. With Elizabeth, his wife, he begat two sons, Hans and George, and from their youth up trained them in the fear of God, and the practice of every virtue. The Count Palatine Philip took so great a liking to George, who was a very active and ingenious lad, and discharged every duty most diligently, that he took him to Court, and permitted him to examine a number of professions, in order by this means 2 (13) 14 L I F E F M E L A N C n T II N. to satisfy himself what his inclinations were, and what might be made of him. AVhcn the boy, therefore, took delight in armor, the Elector placed him in charge of a master in Amberg. lie learned the trade so rapidly that every one was astonished, and the journeymen became so hostile to him, that one of them on a certain occasion burned him with hot lead in so dangerous a manner that his life was despaired of, and he was only saved by Divine mercy, and very faithful nursing. ' ' By order of the Elector he was then sent to an armorer in Nuremberg. Here also he made rapid advances. " For the boy was so inge- nious, that, as we commonly say, his hands could imitate whatever his eyes saw. He could forge as neatly as if it had been done with a file." In a few years he was able to make everything needfvd for the tournament. The Elector again took him to Court, and appointed him an armorer or armor-bearer. He became so celebrated, that even foreign potentates courted him. Even the German Em- peror Maximilian had his armor made by liim. For a very skilful suit of armor, the Emperor presented him with a family coat of arms, representing a lion sitting upon a shield and helmet, holding tongs and a hammer in his paws. George's son, our Philip, never -made use of this coat of arms, his OAvn representing the serpent upon the cross, alluding to the well-known typical event in the wil- derness. When George was thirty years old, the Elector thouo-ht of havino; him married. A well-known citizen of Bretten, Hans Reuter, " a very fine, sensible man, who had even studied," enjoying great respect, having served as Mayor of the place for several years, had a daughter called Barbara. " She was a virtuous and well-bred maiden. By the providence of Almighty God, and tlic negotiations of the Elector, she was promised to him in HIS YOUTH. 15 maiTiagc, and they Tvere married in Spire, in tlio presence of many kniglits, "wdio appeared to do honor to his espou- sals." The ancient account goes on to say : "The -.mar- ried couple continued to love and esteem each oth6r,sfor the said George Schwartzerd was a just, pious',-v.God- fearing man, serving God earnestly, praying diligeatly, and observing his hours of prayer as strictly as any priest j permitting nothing to hinder him from the discharge of this duty, so that he would arise in the night, fall upon his knees, and pray Avith earnestness. No one ever heard'hifn utter a profane word, or saw him intoxicated, or even heard of anything of the kind of him to the day of his death." He did not concern himself especially with laying up this world's goods, and he was never seen in the courts to carry on lawsuits. His wife, besides her piety, and domestic, frugal spirit, exercised benevolence towards the poor and afflicted. The familiar saying was often upon her lips : "•Alms do not impoverish," and the lines also — Whoever vrishes to consume more Than his plough can support, Will at last come to ruin, And die upon the gallows. After living childless for four years, a son was born to them on the 16th of February, 1497, on the Thursday after the first Sunday in Lent, who, in baptism, received the name of Philip. " Thus does God bless this pious and godly man with the gift of such a child, which afterwards became a blessing to the whole land, yea, many lands, and the whole of Christendom, and will remain so to the end of the world." Their marriage was further blessed by the birth of another son and three daughters. Philip, and his brother George, four years younger than himself, attended the town-school of Bretten, to ac- V 16 LIFEOFMELANCHTnON. quire the rudiments of Imman learning. But because a malignant disease was raging at that time, and their teacher himself "v^•as confined with it, their careful grandfather Renter removed the boys from school, fearing lest they too might be attacked, and provided a private tutor for them in his own house. His name was John Ukger. A little grandson, John Renter, enjoyed these instructions together with the two boys. linger was an excellent teacher, who laboured to give his pupils a thorough edu- cation. He took especial pains in his Latin instructions. Melanchthon, who was "a master in that language," in after years could not sufiiciently praise the teacher of his youth. He says of him : "He loved me as a son, and I loved him as a father." linger was afterwards made court chaplain of the Margrave Philip of Baden, and continued to preach the gospel faithfully in Pforzheim to a very ad- vanced age. " When their grandfather observed the dili- gence of the boys, he bought them a Missal, in order that they might become familiar with the hymns of the church, whilst pursuing their other studies ; and he re- quired of them to take their places in the choir on all holy days. About this time the great Bachanti (so called rov- ing scholars) roved through the country. "When one of these came to Bretten, his grandfather would set Philip to dispute with him. It was a rare thing to find one who was a match for him. This pleased the old man, and he took special delight in these contests. The boy too be- came bolder, and more fond of study. And his grand- father took care to provide books and other things, so that the boy might not be hindered." The extraordinary gifts of little Philip manifested them- selves at an early period. He was possessed of a quick perception, a retentive memory, and great acuteness. He niSYouTu. 17 was continually engaged in asking questions during school hours, and afterwards, he would seek out his friends, in order to converse more about what he had learned. It was impossible not to love the boy, for he was peculiarly amiable and modest. His talkativeness found a great obstacle in his stammering tongue, Avliich, however, he en- deavoured to surmount. It is said of him, that in early life he could be very easily irritated ; but he would some- times apply to himself the saying : " Ho cuts and stabs, and yet hurts nobody." His grandfather was particularly attached to Philip, and it is to be regretted that the worthy man was so soon to leave the land of his pilgrimage, which happened in the year 1507. As Philip's father was frequently taken away from home by his many engagements, he was obliged to intrust the education of his children to his wife and her father. We arc told "he enjoined it upon his father-in- law, Hans Renter, to look to his children, so that they might bo sent to school regularly, and might learn some- thing profitable." In his travels he came to Manheim, in Neuburg, in 1504. His sovereign had summoned him thither, in order that he might be nearer him in preparing and forwarding ordnance in the Bavarian war. Here, however, he found an incurable disease. The wells from which he drank were poisoned. As the life of this man was of great value to the prince, he left no efforts untried to save him, but all proved in vain. It is true he lived for four years after this, but in a very helpless condition. About the very time when grandfather Renter died, Schwartzerd was also lying upon his death-bed. Three days before his death, he expressed himself to the following effect: "These three things I will also leave my little children when I die — that they are in the bosom of the 18 LIFE OF MELANCHTHON. true Christian Church, that they are one in Him, and united among each other, and heirs of eternal life." When he felt the approach of death, he called for Philip, then ten years old, commended him to God, and exhorted him to fear God. Dying, he said, " I have experienced many changes in the world, but greater ones are coming. My prayer is, that God may rule you in them. I counsel thee, my son, to fear God, and live honestly." These words were treasured in the boy's memory as long as he lived. In order that he might not behold the death of his father, he was sent to Spire. He was naturally very tender- hearted, and the communication of his father's illness deeply moved him. He says : " Like all children, I had never yet thought of sickness and death, nor had I ever seen a sick person or a corpse. When my mother, there- fore, told me, — 'Your father is ill,' I was obliged to ask what that imported. But she had scarcely given me an idea of it, when I was overwhelmed with grief." On the 27th of October, of the same year in which his grandfather Renter died, his father also finished his course, in the forty-ninth year of his age. But a very important outward change for the boy was brought about by these two deaths. The three boys, who had hitherto enjoyed Unger's instruc- tions, were removed, in the autumn of this year, to the Latin school in the city of Pforzheim, in Baden. Their mother had a relative, named Elizabeth, a sister of the well-known distinguished scholar Reuchlin,* residing in Pforzheim. The boys lodged in her house. The able Rector, George Simler, and John Hilden- * This learned scholar, known to the learned by the name of Capnio, was a native of Pforzheim, and successively a teacher of languages at Basle and at Orleans. He was the restorer of letters in Germany, and the author of several treatises on Philosophy. niS YOUTH. 19 BRAND, were their tcaclicrs. The Latm language was then the principal study, and the great object to be reached was, that the pupils should bo able to speak it. The Greek language was still a very rare accomplishment. Simler, who had some knowledge of it, only introduced it to the notice of his ablest pupils. It was Philip Schwartzerd's good fortune to be one of this number, and he used the opportunity with great profit to himself. Of Simler, he somewhere says : "He first unlocked the meaning of the Greek and Latin Poets to me, and introduced me to a purer philosophy," He met with this teacher again in the University at Tubingen. In Pforzheim he was fortunate enough to become better acquainted with the celebrated John Reuchlin, who then resided in WUrtemberg, as President of the Swabian Court of the Confederates. Reuchlin took great delight in the talented boy, gave him his paternal regard, called him his son, and presented him with beautiful and useful books. On a certain occasion he also gave him his chestnut-colored Doctor's hat, and placed it on the boy's head. "All this greatly pleased Philip, and he so advanced in his studies, that he was soon pro- moted to a place among the largest and oldest pupils." Reuchlin also gave young Schwartzerd the name of Me- LANCHTHON,* which is the Greek word for his own name, (black earth). It was then a very general custom to change German names into Greek. After the year 1531, he did not write his name Melanchthon, but Melanthon, most likely because this is more easily pronounced. * He wrote a humorou'; piece in the form of a comedy, -which he dedicated to Reuchlin, to show the sense he entertained of his truly parental kindness, and engaged his schoolfellows to perform it ia his presence. It was upon this occasion that he gave him the name of Melanchthon. 20 LIFE OF MELANCHTHON. But it is time to notice tlic internal development of the boy. As the parents lived in the fear of God, this was also aimed at in the education of their children. Philip soon exhibited a great love for the public services of the house of God. He was especially delighted Avith the his- tories of the holy men of the Christian Church. Of these he heard much, both in the church and at home. Had the Gospel been opened to him at that time, he would doubt- less have received it joyfully. However, he admits the use of the Legends of the saints in the words : ''It Avas a part of our domestic discipline rather to employ the boys with these matters, than to permit them to run about the streets, or engage in wild noise." As a matter of course, such food, as the Church then profferrcd, could not satisfy an inquiring mind like that of Philip. The law, as it was then exclusively employed by the Catholic Church, was barely able to plow up the soil of the heart. But when it is yet considered, in addition to this, that the laws of God occupied the background behind the frequently ridi- culous laws of the Church, it is matter for surprise that so many spiritual wants were yet felt, as we find to be the case with young Melanchthon. But his mind at this time was still principally directed to the acquisition of learning, of which ho had already gathered an unusually large store in Pforzheim, by the instructions of Simler, and the en- couragement of the deeply-learned Eeuchlin. THE UNIVEESITY. 21 CHAPTER II. THE UNIVERSITY. When he had spent two years in the town-school of Pforzheim, he had improved himself so much that he wrote down his own thoughts, both in the Latin and Greek lan- guages, with facility. He already composed neat verses in these strange languages. Thus it came to pass, that, although he was but thirteen years old, he could already enter the University of Heidelberg. His acquirements were of a superior character. He was received as a stu- dent on the 13th of October, 1509. In Heidelberg it was his good fortune to become an inmate of the house of a distinguished scholar, Dr. Pallas Spexgel. Although Pallas held fast to the established order of things in reli- gious matters, he was not opposed to anything better. Melanchthon rejoiced in after life that he had enjoyed the intercourse of this aged, and, in his own way, pious pro- fessor. He was instructed in the elements of astronomy by Dr. Caesarius, and praised him in the following words : "I acknowledge that I owe particular esteem and gratitude to him as my teacher." But he principally devoted himself to the ancient languages, and that with such zeal, that his knowledge of them increased more and more, and the learned boy became generally known in Heidelberg. On a certain occasion the teacher had proposed a very diflBcult question, and asked, " Where will I find a Grecian ?" The students cried out with one voice : " Melanchthon ! Me- 22 LIFE OP MELANCHTnON. lanchthon !" He was generally called "the Grecian."* At another time a teacher was suddenly seized with illness during the hour of instruction. He did not stop the lec- ture, however, but without delay said: "Philip, let your fellow-students proceed, and do you occupy my place." His quiet and decorous conduct procured him the distinc- tion of instructing the sons of the Count Louis of Lowen- stein. The Counts became so attached to him, that they maintained a friendly correspondence with him in after years. On the 10th of June, 1511, he was already honoured with the degree of Bachelor of Arts. Althouo-h he spent many happy hours in Heidelberg, in the society of learned men and talented youths, yet did the place no longer satisfy him. This was partly owing to the fact, that the University did not number such men among its instructors, under whom he could make any further great progress, and partly also to the climate of Heidelberg, which did not agree Avith him. He was annually troubled with fever in the Spring, which enfeebled him very much, so that his anxious mother strongly wished for a change of residence. To this was added, that he was seeking the degree follow- ing the Baccalaureate, that of Master of Arts. His instructors, however, considered themselves bound to deny this request, " because he was too young, and of too child- ish an appearance." This occasioned great pain to the young man, and made his departure still more desirable. In after life, it is true, he formed a correct judgment of the refusal of his youthful request : "It is often very good for * His proficiency in the Greek was so remarkable, that oven at this early age he composed Rudiments of the hxnguage, which were afterwards published. THE UNIVERSITY. 23 young persons if their ^yislles arc not all gratified. This I experienced at Heidelberg." In the autumn of the year 1512 Ave find Melanchthon upon the road to the University of Tubingen. It had not long before been founded by Duke Everaed with the beard, a man who was ever anxious for the welfare of his country. Tubingen had at that time already a good reputation. That which Melanchthon considered the most important, employed his labors also in this nursery of science. The Greeks and Romans were his favorites, yet not in a one- sided manner ; for he was also attracted by mathematics Orv and astronomy, to which he was encouraged by the dist'in- CV guished Professor StuEFLER. "When he was therefore en- ^^^' gaged in reading the Greek writer Ilesiod, with his friend "•^ Hausschein, who became so well known and useful in the ^ Reformation under the name of Oecolampadius, he could S obtain an explanation of those passages which referred to ^ astronomy, from Stoffler alone. He also made himself ^^ acquainted with jurisprudence and medicine. He gathered ^' a mass of information, which in a young man of his age can really be called extraordinary. But divinity attracted him above all other things. This did not flow from the unrefreshing spirit which then pervaded this science. The old beaten track of the middle ages was still pursued in all the universities. Altogether neglecting the Bible, the only fountain of true Christianity, men were merely con- cerned with the teachings of the Church. These were empty, fruitless subtleties, in which a sincerely seeking soul could find no nourishment. He heard Lempus, the most distingu.ished Professor in this field, who, when ex- plaining transubstantiation to his hearers, could write it down with chalk upon the board, to make it more intelli- 24 LIFE OF MELANCHTHON. gible. Melanclitlion read tlie writings of William Occam, an old scholastic, witli great zeal. But the curious struc> ture erected by the Catholic church by its system of doc- trine could not attract him any longer, when he had become the owner of a Bible. His beloved cousin Reuciilin had presented him with one. lie loved the holy volume more than every thing else, as he became better acquainted with its precious contents. As Beuchlin diligently read the Holy Book, and took it with him upon his journeys, so now did Melanchthon. He carried it with him in his bosom, and could not part Avith it ; "he read it carefully day and night." Here he found explanations, which no professor in Tiibingen, and no priest in the church were able to give him. How disgusted he must have been, to hear priests T;pon the pulpits discourse upon a passage of the Greek Philosopher Aristotle, or to listen to another who was laboring to prove, that the wooden shoe of the Francis- cans was made of the tree of the knowledge of Good and Evil in Paradise ! Whenever therefore he went to church, he carried his Bible with him. During the progress of the ceremonies, and while the people were reading in the pre- scribed prayer-books, he was wrapt up in the reading of his Bible. Some evil-disposed persons took offence at this, and endeavored to render him suspected. It is impossible to show in Melanchthon's case, as it can be done in that of Luther, and other great men of Christ's church, how he arrived at the knowledge of the Truth, and an experience of the Grace of God. This saving change in him seems to have been brought about gradually. Beyond doubt it was closely connected with the reading and deeper searching of the Holy Scriptures. His ac-' quaintance with Reuchlin was also propitious. Melanch- thon frequently journeyed to the not far distant city of THE UNIVERSITY. 25 Stuttgart, Tvherc Reuclilin then resided. The latter also came to Tubingen, and did not think it beneath him to occui^y the room and eat the fare of his youthful friend. Here they conversed much of the corrupt condition of the clim-ch. But the time was near when mere conversation should be changed to open testimony. At that time great darkness reigned in Cologne. The Theologians, as vrell as the Dominican Monks of that place, had demanded that all Jewish writings should be burned. "When the Emperor called upon Reuchlin for his opinion in this matter, he defended most of these writings. This enraged the people of Cologne, who were led by the baptized Jew Pfefferkorn and the inquisitor Hochstra- TEN. They appealed to the Pope. It gave Reuchlin much trouble, and caused much correspondence to and fro. Me- lanchthon also became involved in the matter, together with a laro-e number of the most distinguished men, who entered the lists in Reuchlin's defence, and were obliged to bear the name of contempt, Reuchlinists. "VVe here already meet the well-known knight, Ulrich VON Hutten, who wielded a sharp pen, as well as the brave and noble Francis von Sickingen with the knightly sword. Before this time, January 25, 1514, consequently in the 17th year of his life, Melanchthon, as the first among eleven candidates, received the degree of Master of Arts, and the privilege of delivering lectures. He lectured principally on Virgil, Terence, Cicero and Livy, and at once exhibited his great talents as a teacher. The students listened to him with pleasure, and soon many distinguished young men gathered around him. But he not only gained applause in his chair in the University ; he also began to appear as an author. As early as the year 1516, Eras- mus of Rotterdam, one of the most learned men of that 3* 26 LIFE OF MELANCHTHON. time, gave liim tlie warmest eulogium in the words : "My God, what promising hopes does Philip Melanchthon give us, who, yet a youth, yes almost a boy, deserves equal esteem for his knowledge of both languages ! "What saga- city in argument, what purity of expression, what a rare and comprehensive knowledge, what extensive reading, what a delicacy and elegance of mind does he not dis- play!"* A man of such mind and acquirements, and who, besides all this, bore a deeper knowledge Avithin, could no longer remain in his confined position in Tubingen. The Lord of the Church had selected a ditTerent theatre for his la- bors and struggles. When, by the advice of Reuchlin, he had declined a call to the bigoted University of Ingol- stadt, another extensive and richly blessed field of labor was thrown open to him. The Elector Frederick of Saxony, who has very properly been called the Wise, in the spring of the year 1518, wrote to Reuchlin from Augs- burg, where he was attending the Diet, requesting him to propose to him a teacher of the Greek, and one of the Hebrew language, for his University at Wittenberg. Wittenberg had already acquired a great reputation, not only in Germany, but throughout Europe, on account of the mighty and bold step which an Augustinian Monk, Martin Luther, had taken about half a year before. Who has not heard of the 95 Theses, nailed by that monk * Erasmus also wrote to Oecolampadius, " Of Melanchthon I have already the highest opinion, and cherish the most magnificent hopes : so much 60, that I am persuaded Christ designs this youth to excel us all : lie will iotaJhj edijyse Erasmus !" In a letter to Julius Pflug, he says : " He not only excels in learning and eloquence, but by a certain fatality is a general favorite. Honest and candid men are fond of him, and even his adversaries cannot hate Mm !" THE UNIVERSITY. 27 on the cliurch door at Wittenberg, on the 31st of October, 1517, against the doctrine of indulgences, and other mat- ters connected with it, and -vyhich circulated so rapidly, that it seemed almost, in the language of a contemporary, as if the angels had served as footposts ? All better dis- posed minds, to which class Reuchlin also belonged, joy- fully welcomed the appearance of the intrepid monk of Wittenberg. When, therefore, the request of the Elector, to seek out two professors, was made to Reuchlin, he could not propose a more able and suitable man to Frederick the Wise than his own relative Melanchthon. He had re- ceived the youthful master's permission to do this. The Elector was highly pleased, especially as Tiibingen had already supplied him with several able men. Testimony concerning Melanchthon, such as that given by Reuchlin, could not but produce the most favorable impression. He says : "Among the Germans I know of no one who excels him, except Erasmus of Rotterdam, and he is an Hol- lander." As Duke TJlrich felt the loss he was about to sustain, he endeavored to retain him. An old narrative gives us the following account : "In the meantime, Duke Ulrich, of Wiirtemberg, who wished to keep Philip in his own land, sent CoxRxVD von Sickingen, who was then his servant, to master Philip's mother, to inform her, that if her son Avished to enter the priesthood, he could apply to his Grace. Then he would also provide him with a good benefice, on account of his sainted father's faithful ser- vices. However, Philip had no inclination to become a priest, but intended to comply with the invitation of the Elector of Saxonv, and to serve his Grace the Elector and the University, which also eventually came to pass." Reuchlin dismissed his young friend in a parental man- 28 LIFEOFMELANCHTnON. ner with these beautiful words : " ' Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee : and I will make of thee a great nation, and I will bless thee, and make thy name great ; and thou slialt be a blessing,' Gen. xii. 1, 2. This the Spirit tells me, and this hope do I entertain of thee, my Philip, my work and my comfort ! Go, tlfen, with a cheerful and happy courage !" Thus blessed and conse- crated by his old friend, whom he was not to behold again in this world, he bid adieu to him and all his friends. He also paid a parting visit to the beloved ones in Brctten. His teacher, Simler, who was professor of the Greek lan- guage in Tubingen, remarked on the day of Melanchthon's departure : " The entire city ought to mourn the departure of this Melanchthon, and all those now residing in Tubingen have not even advanced far enough in their studies fully to appreciate how much they had lost by the removal of this great man." In August, Melanchthon is on his way. He made some valuable acquaintances. In Augsburg he was admitted to an audience with the Elector, and became acquainted with his chaplain and secretary, Spalatin, "and they remained together until the close of the Diet." The celebrated statesman, Pirkiieimer, in Nuremberg, a patron of Melanchthon, also received a visit from the young professor. On the 20th of August he reached Leipzig. Here the University honored him with an en- tertainment. He here declined a call to Ingolstadt, as well as one from Leipzig. He remained true to his pro- mise. On the 25th of August, 1518, he arrived in his new field of labor, Wittenberg, to the joy of all, and his re- ception was a festive one. ^ HIS DEBUT IN WITTENBERG. 29 CHAPTER III. HIS DEBUT IN WITTENBERG, AND THE LEIPZIG DISPUTATION. Four days after his arrival, the 22 years old professor delivered the Introductory to his Lectui'cs. The lecture- room was entirely filled. His exterior did not promise much. A small, insignificant form, with a timid gait, en- tered the desk, hut the lofty hrow, and his large hlue eyes, indicated the mighty mind which tabernacled in this un- seemly and frail vessel. But when he commenced his Latin address, which treated of the improvement of stu- dies, unfolding the deepest thoughts in the most chaste language, and resting so entirely upon the word of God, all were filled with joy. Luther, who was also present, was full of enthusiasm ; for he felt at once how much the University and the good cause of the Reformation had gained in the possession of a man so learned, and with so deep an insight into truth. He therefore, full of joy, wrote to his beloved friend Spalatin as early as August 31 : " Philip delivered a very learned and chaste address on the fourth day after his arrival, and that too with such applause and admiration on every side, that you need not trouble youi'self further in commending him to us. We must look away from his exterior appearance ; we rejoice in his gifts, at the same time that we are amazed at them ; and we heartily thank our gracious prince, as well as your own assistance. It is novf especially important that you recommend him most 3* 30 LIFE OF MELANCIITHON. earnestly to our prince. I by no means desire a diiferent teacher of Greek, as long as lie remains with us. There is but one thing I fear, namely, that his delicate constitu- tion -will not be able to endure the manner of life in this region. I also learn that he has been called with too small a salary, so that the Leipzigers already boast and hope that they shall soon be able to draw him away from us ; for they already courted him before he came to us. I, and many others mth me, suspect that Dr. Pfeffinger has, according to his usual custom, been endeavoring to save the Elector's purse too much in this matter. Therefore, my dear Spalatin, to speak freely, that is, with my best friend : I pray you, look to it, that you do not despise his person and age. This man is deserving of all honor ; for I do not wish us and the University to do so uncourtcous a thing, and give envious persons occasion to speak evil of us." Two days after this, he again commends him to Spalatin most earnestly : " I would most heartily commend to you Philip, the great Grecian, the thorough scholar, and most amiable man. His lecture-room is crowded with hearers. It is owing to him, principally, that all theolo- gians, the first, middle, and lowest class, are studying Greek." And thus Luther also expressed himself towards other friends. But the more they learned to know each other, so much the more also did their mutual esteem and afiection increase. When Melanchthon, at a certain time, wrote to his paternal friend Reuchlin, and requested Lu- ther to add a letter also, he complied with great cheerful- ness ; for Reuchlin was not only one of the first champions against Papal darkness, but it was also owing to him that Melanchthon adorned Wittenberg. In his letter he called Melanchthon a wonderful man, "in whom everything is almost supernatiu'al ; and yet he is the friend and confidant HIS DEBUT IN WITTENBERG. 31 of my heart." But ReucUin could not comprehend the rapid progress of the Reformation any more than Erasmus, and latterly had become cooler towards Melanchthon, no doubt because he had taken a too zealous and active part in the vrork of the reformation of the church. As Luther's whole heart was soon devoted to Melanch- thon, so also did the young professor admire the chosen instrument of God. He soon discovered that a turning point had been reached in the history of the Christian church, and that Luther, partly because of his humility, and also his powerful apostolical faith, was the man chosen by the Head of the Church to bring about this blessed revolution. But an opportunity should soon be afforded the ingenious youth to step upon the battle-field of the Reformation himself, and to fight the good fight at Lu- ther's side. The cause of the Gospel, proclaimed trumpet- tongued in Wittenberg, had awakened a mighty sympathy. They soon became convinced in Rome that this was not an ordinary dispute among Monks, whether the cowls should be peaked or round, and matters like these. Although the frivolous Medicean, Pope Leo X., regarded the matter very lightly in the beginning, its progress soon taught him to take a different view. Writings, conceived in the true Roman spirit, and dipped in blood, were sent forth: But all was unavailing. Despotic commands, such as had been hurled against Luther in Augsburg by the proud Cajetan, were powerless. At first the lion in the Vatican roared, then he fawned. All knew the Papal nuncio MiLTiz, who could speak sweetly, and if this would not suffice, could even shed tears. An agreement was entered into between him and Luther, who in the beginning still entertained a high esteem for the Pope's supremacy, in Altcnburg, in the year 1519, in which he promised silence, 32 LIFE or MELANCnTHON. provided liis opponents would remain silent also. But even in tlie midst of these negotiations, a zealous Romanist brought about an unexpected outbreak of the fire that slumbered beneath the ashes. This was the well-known Dr. John Eck, Chancellor of the University of Ingolstadt, a man ever inclined to noise and disputes. He had already attacked Professor Andrew Carlstadt, in Wittenberg, in the year 1516. At a later period he challenged him to a public discussion, although ho had his eye fixed upon Luther more than him. As the choice of the place and the time of the discussion were left to Dr. Eck, he fixed upon Leipzig. It was to be opened on the 27th of June, 1519. Eck arrived in Leipzig betimes, Avhere he Avas delighted at being seen and admired. On the 24tli of June the Wit- tenbergers also arrived. Many other learned men and students were present, besides the two champions, Carl- stadt and Luther. Philip Melanchthon rode at Luther's side in a carriage. A crowd of persons, abbots, counts, knights, the learned and unlearned, such as Leipzig had not seen for a long time, were gathered together. It docs not belong to our purpose to describe at length the history of the discussion at Leipzig. It occupied three weeks. First of all, Eck disputed with Carlstadt about Free-will, then with Luther about the Pope's supremacy, purgatory, indulgences, penance, absolution, and satisfaction. The contest often became very hot. Even if Carlstadt did not defend his good cause with the greatest skill, Eck found his match in Luther, who placed himself in the citadel of the word of God, and went forth unconquered from the battle. However, Melanchthon did not merely sit by as an idle hearer. It is said that he now and then mingled in the contest, and supported his two friends with a few observations. Upon this, Eck addressed him in a harsh THE LEIPZIG DISPUTATION. 33 tone : "Be silent, Philip ; mind your own business, and do not disturb me!" Melanclitbon, wlio had inwardly taken a lively interest in the discussion, left Leipzig, together with his Witten- berg friends, richly blessed and strengthened for his whole life.* But he was now to enter into a dispute with Eck himself. For he had written a letter to his beloved friend Oecolampadius, who regarded the bold stand of Luther and his friends with approbation, in which he related the events of the disputation, and exposed several weak points in Eck's arguments. But, although he did this, he praised Eck's "excellent natural gifts." Of course it can be easily seen where Melanchthon's heart was. He thus spoke of Luther in this letter : "I must admire the clear head, learn- ing, and eloquence, and heartily love the sincere and truly Christian heart of Luther, whom I have known intimately for a long time." This letter was printed, and was seen by Eck, who felt himself so much aggrieved by it, that he printed a very rude reply as early as the 25th of July, in Leipzig. He treats the teacher of languages — Philippus — "who understands Greek and Latin so well," in a most contemptuous manner, as if he had assumed the right of pronouncing judgment in a matter which he did not under- stand, and endeavors to refute Melanchthon's letter by sixteen brief remarks. At one time he calls him " the bold little man," then again "the Wittenbergian teacher of languages, who fared like the shoemaker who wanted to * It may bo mentioned here, that John Agricola, of Eisleben, -who was engaged on the Lutheran side, afterwards became an opponent of the Pieformation ; and John Poliander, the amanuensis of Eck, at- tached himself to Luther at the close of the disputation, and after- wards preached the Gospel in Prussia. — Seckendorf. Hist. Luther, Book L, page 230. 34 LIFE or MELANCHTnON. know more than his last," and then again "the literalist," and "little language man." Once he addresses him in the words : " Thou dusty schoolmaster !" The whole letter is conceived in this spirit : hut he was mistaken in Me- lanchthon. In the month of August he sent forth from " the celebrated Saxon city Wittenberg," a defence against John Eck, in which he does not use similar language. He declares in this " that he has been driven to this, more by a holy anxiety and zeal for the Holy Scriptures than by any enmity." He declares, in the most decided manner, " that it is ungodly to wrest the Scriptures according to human Avill and inclinations." He now refutes Eck's prin- cipal objections in the clearest manner, and advises him " to suffer the cause to strive rather than abusive lan- guage." "We owe this," he says, "to love, which, as truly as I hope to have a merciful God, I from my heart do not wish to grieve or offend." Luther was much displeased with Eck's conduct. He expresses this in a letter to Spalatin, dated August 15th : " I again come to speak of Philip, whom no Eck can bring me to hate, and whose testimony in my favour I always esteem higher than anything else. The judgment and opinion of this single man is of more value to me than that of many thousand worthless Ecks, and I would not be ashamed, although I am a Master of Arts, of Philosophy, and Theology, and am adorned almost with all the titles of Eck, to leave my own opinion, if this Grammarian could not agree with it. I have often done this, and do it still, because of the divine gift which God has deposited in this frail vessel (although it seems contemptible to Eck,) with a bountiful blessing. Philip I do not praise, he is a creature of God, and nothing." But Eck did not consider it advisable to contend fur- BUILDING AND FIGHTING. 35 tlier "with the champions of Wittenberg, -who were also sup- ported by other worthy men. He was silent, and as he perhaps thought that other weapons were needful in such a case, perhaps like those employed against Huss and Jerome a hundred years before, he journeyed to Rome, and sought shelter beneath the thunders of excommunica- tion from the Papal Chair. CHAPTER IV. BUILDING AND FIGHTING. It has happened sometimes in the Church of Christ, that the kingdom of God has been built up, whilst the builders were obliged to carry the sword against the enemies in one hand. This was the case at Wittenberg at that time. By Luther's side we find Melanchthon engaged in this double labor. We have already heard with what joy his intro- ductory lecture was listened to. He continued to gain more applause from day to day. Students from all parts of Germany, yea of Europe, were found in his lecture-room. In the year 1520, Spalatin saw about 600 students, whereas the whole number of students had formerly not exceeded 200, Luther's European reputation, of coui'se, also con- tributed much towards the prosperity of the University. Heerbrand, in his oration to his memory, relates that Melanchthon had as many as 2000 pupils and hearers, among whom were princes, counts, barons, and other noble- 36 LIFE OF MELANCHTHON. men. Whilst Rcuclilin and Erasmus labored more by their -^n-itings, Melanchthon attracted both by his lectures and his solid writings. To this was added, that, whilst Reuchlin and Erasmus from day to day grew cooler to- wards the great movement proceeding from Wittenberg, Melanchthon attached himself to it in the most decided manner, and powerfully aided it by his mind, acquire- ments, and great name. lie, therefore, did not only lec- ture on the Greek poet Homer, and other writers of anti- quity, but also treated the writings of the New Testament. His industry was extraordinary. In addition to the regu- lar labors of his station, he for a time also acted as pro- fessor of the Hebrew. For this purpose, however, it was necessary that he should first of all make himself tho- roughly acquainted with this language. Luther wrote to Spalatin, January, 1519 : " Our Philip is now busy with the Hebrew; the faithfulness and industry of the man are too great, so that he hardly permits himself to enjoy any leisure." He could generally be found busily engaged in his study at two o'clock in the morning. The amount of labor accomplished by him in a short time is almost in- credible. But to his well-trained mind, his quick percep- tion, and his unwearied industry, was added the blessing of God, which indeed was most needful, and which he sought with all his heart. When the Elector heard of his extraordinary industry, he feared lest the worthy professor might ruin his health, and himself wrote to him that he should take care of himself. He says in this letter: "We must make provision for the body, and if you look upon the other words of Paul as true, regard this in the same way, and believe that we ought to obey it." Melanchthon was particularly engaged with the epistles of Paul. With un- usual clearness he comprehended the deeply evangelical BUILDING AND FIGHTING. 87 truths which this Apostle of Justification by Faith had been permitted to see and express so clearly. Luther was not ashamed to appear among the hearers of the youthful professor, when he explained the Epistles to the Romans and Corinthians. Yea, he even considered it worth while to communicate these lessons of the lecture- room to the great public of Christendom. As Melanch- thon's modesty induced him to retain such productions in his desk, Luther secretly published his explanations of the Epistles to the Romans and Corinthians, and prefixed an introduction, addressed to Melanchthon, in which he jo- cosely remarks : " It is I who publish your writings and expositions. I send you to yourself. If you are not pleased with yourself, well and good ; let it sufiice that we are pleased with you. If I have transgressed in this mat- ter, it is your own fault. Why did you not publish your- self, for which I so often entreated, prayed, and com- manded you ? Let this be my excuse, that I shall be called, and will be, your thief, whether you are angry or whether you laugh." Further on he says: " But to those whom you so fear that they will be displeased and dissatisfied with it, I will say: 'Dear Sirs, do better yourselves.' I proclaim it publicly before the world, that no one has ap- proached nearer to, and hit uj)on Paul's meaning, better than yourself." Melanchthon now published a series of volumes upon books of Scripture. He saw very well that the fountain of divine truth and wisdom, which had been obstructed so long, must again begin to flow. And he contributed an honest share towards the diffusion of Scripture truth. His books and minor publications on the books of the Bible were greatly applauded, and met with a rapid sale, so that repeated editions were called for. And even yet they 4 38 LIFEOPMELANCnTIION. deserve not only to be read, but studied by all wlio devote themselves to the discovery of truth. When Luther, at a later period, prefaced and recommended Melanchthon's exposition of the Epistle to the Colossians, to which he had given great attention, he speaks thusof himself and Melanch- thon : " I have been born to war-and fight with factions and devils, therefore my books are stormy and warlike. I i must root out the stumps and stocks, cut away the thorns and hedges, fill up the ditches, and am the rough forester, ) to break a path, and make things ready. But master / Philip walks gently and silently, tills and plants, sows and waters with pleasure, as God has gifted him richly." Thus did Melanchthon write and teach, and mightily build up the kingdom of God. About this time he published a work, which is doubtless not only one of the best of his productions, but also inclined many hearts towards the Reformation. It is the work Loci Communes, the principal articles of Christian doctrine, as they were afterwards called. We have already heard that Melanchthon devoted himself especially to the writings of Paul. He gathered together all the principal truths of this apostle, and presented them to his hearers. These were so highly pleased Avith the production, that they had it published. As Melanch- thon, however, discovered many imperfections in it, he published it himself in 1521, corrected and enlarged. This volume, which may be called the first system of religion in the evangelical church, was everywhere greeted in the most friendly manner. Luther was quite delighted with it, and once said of it, that it was not only worthy of im- mortality, but even to be admitted into the canon of Scrip- ture. In his table-talk he expressed the following opinion of it : " Whoever wishes to become a theologian now, BUILDING AND FIGnTING. 39 enjoys great advantages ; for first of all, he has the Bible, ■which is so clear, that he can read it without difficulty. Then let him read in addition the Loci Communes Philippi ; let him read them diligently and well, that he may impress them upon his mind. If he has these two things, he is a theologian, from whom neither the devil nor heretics shall be able to take away anything. To him the whole field of theology lies open, so that he is able to read anything he pleases after that ^x\ih. edification." Melanchthon issued improved editions of the work from time to time. Seldom has a book met Avith so extensive a demand. We can form an estimate of its value from this fact alone. But it was also totally different from the old trash which Melanchthon had become acquainted with in Tubingen. It followed the pure dictates of the Bible, and was thoroughly practical. Here the doctrines of sin,^ of the law and the Gospel, of Justification, of Faith and Good Works, were developed in a convincing manner, as they had been brought to light after a long midnight, by Luther himself. With this work he stood entirely upon the Bible, and on this account it was so refreshing to friends and annoying to enemies. In September, 1519, he was made a Bachelor of Divinity on account of his great learning. He would never accept a higher degree, and always re- mained a Magister (Master.) But Luther said of him: " It is true he is but a poor Master, but also a Doctor above all Doctors." Whilst this worthy man was laying the foundation for the building of the renewed church, he also bore in his other hand the sword of the Spirit to drive away the foe. We have already heard how he smote Dr. Eck with it. As early as the year 1520, a publication filled with poison and gall appeared against Luther in Rome. It bore the 40 LIFEOFMELANCHTnON. following title : " To the Princes and People of Germany against Martin Lutlier, the Defamer of German Glory." The author had chosen the fictitious name Thomas E,no- DiNus. The Lcipzigers, especially the wicked Jerome Emser, rejoiced in this libel, and soon reprinted it, in order to injure the cause of the Reformation. But now IMclanchthon entered the lists in February of the year 1521, He wrote a defence of the greatly slandered Lu- ther, under the fictitious name of DiDYMUS Faventinus. He remarks in this : "Judge for yourselves, whether those are seeking the welfare and glory of the Fatherland in- deed, who accuse that man, who has delivered our Father- land from Eomish frauds ; who has ventured all alone to root out the errors which existed for centuries ; who has again brought to light Christian doctrines which were almost buried by the wicked laws of the Popes, and the foolish subtleties of the schools. For this praise is given him by all the learned, and not only by me." In this decided tone spoke Melanchthon, and declared that every- thing which opposed the Gospel must fall, no matter how ancient it may be. After explaining the manner in which the Pope had gained supremacy in Germany, he called upon the princes to defend the Church against the power of Antichrist. The battle grew more exciting, and Me- lanchthon took a bolder position, although he was a man who might truly, with reference to his inward disposition, be called a child of peace. Towards the close of the year 1520, principally by Luther's advice, he had married a daughter of Mayor Crapp, of Wittenberg. But of this wc shall speak further hereafter. MELANCHTHON "WITHOUT LUTHER. 41 CHAPTER V. MELANCHTHON WITHOUT LUTHER. As early as the summer of 1520, the Pope, upon Eck's instigation, issued a severe bull against Luther, in which forty-one propositions from his various writings were con- demned, and he himself was threatened with excommuni- cation if he should not recant. But the hero was of good courage, for he was suffering for the best cause. Eck triumphed, but the Wittenberger was not to be intimidated, and wrote the well-known severe work "Against the Bull of Antichrist," and even took the bold step, on the 10th of December, 1520, to cast this bull, together with the canon law and other papal writings, into the fire, before the Elster gate, in the presence of many students and doctors. Thus did he powerfully separate himself from the Roman Church and the Pope. All who preferred the better way were thus driven to decision. Melanchthon was not wanting among these better ones, as he proved by his vindication of Luther. In the meantime, Charles V. had become Emperor of Germany. The papal nuncios urged him to execute the bull. But this youthful monarch proceeded leisiu'ely. He summoned a Diet to Worms, where, among other matters, the difficulties of the Chui'ch might also be decided. Al- though the Papal legates endeavored to prevent Luther's summons to the Diet, they could not succeed. When parting from Melanchthon, he said : " If I should return 4 * 42 LIFE OF MELANCHTHON. no more, and my enemies should murder me at Worms, as may very easily be the case, I conjure you, dear brother, not to neglect teaching and abiding by the truth. In the meantime, labor also for me, because I am not able to be here. You can do better than I can. Therefore it will not be a great loss, provided you remain. The Lord still finds a learned champion in you." It is well known to all Avith what joyful faith Luther received the summons, and with what bold words he expressed himself in regard to it. Luther's journey to Worms, and his demeanor before the Emperor and the States of the Empire, arc among the most glorious events of his own history, and of the Refor- mation in general. Faith, like that exhibited by him at this time, is not often found in Israel. " Here I stand, I cannot do other- wise ; God help me ! Amen !" These were Luther's words ; he remained faithful, and God helped him. He was re- moved until March, 1522, for it is known that the care of the Elector had sheltered him from the malice of his ene- mies in the silent Wartburg. '' During this time, Wittenberg truly seemed to be father- less, for Melanchthon was no Luther. And yet the burden of the Reformation rested upon the shoulders of this young man. But, notwithstanding the papal bulls, and in spite of the Edict of Worms, which appeared May 26, 1521, and spoke in the papal spirit, he was not afraid to stand in the gap. He published the acts of the Diet of Worms, and sided with the proscribed Luther. Everywhere his assist- ance was required, so also to give his advice in supplying the professorial chairs in the University. During this time, AuROGALLUS, teacher of the Hebrew, and Justus Jonas, in the capacity of provost and professor of Theology, arrived in Wittenberg. During the same year, Melanch- MELANCHTIION WITHOUT LUTHER. 43 tlion publislicd a severe work against tlie Theologians of Paris. Tlicse liad severely condemned Luther and his writings. Against these he wrote his defence of Dr. M. Luther, " against the raging judgment of the Paris Di- vines." It is one of his most cutting productions. lie begins thus : " Behold, Christian reader, what monstrous beasts of Theologians this part of the earth, Europe, gives birth to !" He expresses himself unwilling to believe that this production has emanated from Paris, because so furious a spirit breathes in it. The common people believe that Christian doctrine dwells in the high school as in its own palace. But he will disregard the distinguished person- ages, and the high rank of the University, and says : " In our common Christianity, Christ's voice alone shall rule. Whoever does" not hear this, does not belong to Christ." The Universities of Cologne and Ltiwen had also con- demned Luther's writings, but they had not acted as crazily as the Parisians. He, therefore, found himself obliged to believe that the saying of those in the olden time was not altogether without foundation : " That the French have no brains." They called Luther a heretic because he did not agree with the Universities, the holy fathers, and the councils. But here Melanchthon plants himself upon the basis of the Bible, and declares this alone can be infallible, and adds : " What new articles of Faith do magistri nostri of Paris wish to add to this ? Perhaps their own gross ones !" In this biting manner he proceeds, and in a clear, lively manner, thoroughly refutes the assertions of the Parisians. He proves the Scriptures to be the only foun- tain of knowledge in the most ti'iumphant manner, and then proceeds to show that Luther is standing upon the Bible, and yet does not. contradict the Fathers. Luther's defender proves that he is on Augustine's side in the doc- 44: LIFE OF MKLANCHTHON. trincs of Free-will and of Grace, and then goes on to sho-vv that the Parisians themselves arc opposed to the Fathers. He concludes thus : " I wished to guard you in these things, Christian reader, in order that you may not be prejudiced against Luther by the reputation of the Sor- bonne,* the wisdom of which you have been able to see in one or two points. From those which I have exposed to you, you may easily guess the rest — for the Sorbonne is the Sorbonne. It will be easier for you to find Christ among the carpenters than among these people." So bravely did Melanchthon speak, and yet the position he occupied alone, during Luther's absence, depressed him so much that he felt the need of consolation. When Luther had reached the Wartburg, Melanchthon discovered it, and full of joy wrote to Wenzeslaus Link : " Our - dearest father is alive !" He wishes to fold him in his arms very soon, and says : " Everything is going on well in the University, except that we are deprived of our father Doctor Martinus." At another time he wrote : " Our Elijah is not yet with us, but we wait and hope for him. What more shall I say ? My longing for him tortures me grievously !" Luther re- primanded him about this, and wrote thus : " Even though I should be lost, the Gospel will lose nothing by that ; for in that you now excel me, and follow Elijah as an Elisha with a double portion of the spirit, which may the Lord Jesus bestow upon you in his mercy ! Amen." Already * This term applied to the faculty of Theology at Paris. The College of the University in which they assembled was called the house of the Sorbonne, which was first erected and endowed in the year 1250, by a wealthy favorite of St. Louis, whose name was Robert de Sorbonne. This Theological faculty enjoyed the highest repute at that time. MELANCHTHON WITHOUT LUTHER. 45 on the 12tli of May, 1521, a letter of comfort arrived from Patmos, as Luther called the Wartburg. He says in it : "And what are you doing, my Phihp? Do you pray for me, that this my involuntary concealment may redound to the greater glory of God?" In conclusion, he says: " Here I sit, and all day long place before me the picture of the Church, and lament my insensibility that I am not drenched in tears, and with my eye«, as with fountains of tears, weep for the slain of my people. But there is no one who will arise and cleave to the Lord, or oppose him- self as a wall for the house of Israel, in these latter days of his wrath. Yes, Kingdom of the Pope, thou art worthy of this latter time ! God be merciful unto us ! Do you then, as a servant of the word, stand in the midst, and guard the walls and gates of Jerusalem, until they come upon you also. You understand your calling and your gifts. I pray for you before all other things, if, (as I do not doubt,) my prayer availeth anything. Do you like- wise. Let us bear our burden together. We stand alone in the battle. After me, they will fall upon thee." Melanchthon needed such encouragement in his present position ; for as it has often been, so was it now in Witten- berg, that enemies are less dangerous than friends. With all his storming, Luther yet proceeded calmly. It was his primary object to lay on every side the deep foundation of Justification by Grace through Faith ; and he thought less of the finishing of the building. He permitted all those things to remain which did not flatly contradict the word of God. But his friends in Wittenberg did not think so soberly and prudently. They wished to overturn the' structure of the Roman Church by rapid assault, and to erect something entirely new. Every particle of the 46 LIFE OF MELANCHTHON. Komisli leaven was to be exterminated from tlie public ■worsbip of God. First of all, Luther's fellow-conventuals, tlie Aucrusti- nian monks of Wittenberg, led by the preacher Gabriel ZwiLLiNG, appeared with a resolution to omit the daily private mass, and to distribute the Sacrament in both kinds. When the Elector heard of this, he inquired at once into the particulars of the matter, and appointed a commission, to which Melanchthon belonged, to investi- gate the whole matter. The report of this commission was decidedly in favor of those who encouraged these innova- tions. After exhibiting the antiscriptural character of the mass, and the denial of the cup to the laity, and saying : "It is certain that the abuse of the mass is one of the greatest and most abominable abuses in the world," they pray the Elector to take hold of the matter earnestly, and speedily to abolish the abuse of the masses in his own dominions, and not to care if he should be abused as a Bohemian or heretic. It is impossible to avoid reviling. They appeal to the Elector's conscience, and reminded him of the great day of reckoning. But it also gave liberty to conscience, if any one wished to celebrate mass alone. But the Elector was not satisfied with this opinion. As he generally preferred to act prudently, he considered the step of the Augustinians too hasty. He thoufTht that the opinion of so few persons could not be decisive, and he also clearly foresaw the consequences, should the over- throw of private masses put an end to the legacies for this purpose. He communicated these views to the Commission in writing, through Dr. Bayer. They returned an excel- lent reply, full of a joyful faith, which we regret not to be able to print entire. The reply said: "Althoui-h we are the smallest party, the truth of the divine word, which is MELANCHTHON WITHOUT LUTHER. 47 above all angels and creatures, because it is clearly revealed in the Gospel and in the apostle Paul, shall not therefore be despised. For the smallest party ever received and preached the truth, and so it will remain to the end of the vrorld." It concludes thus: "Let no one be offended be- cause this matter will cause great offence. For Christ, as it is written, came into the world, and was given to those who believe in him and his word, that they might improve themselves in him, to obtain eternal life. But to those who do not receive him and his word, he has been given and set for a stumbling-block, that they may die for ever." Luther also, in his work " Of the Abuse of the Mass," expressed himself in favor of the omission of private masses. The Elector now permitted the matler to take its own course. The movement, which had commenced in the Augustinian cloister in Wittenberg, communicated itself likewise to those in Meissen and Thuringia. In the month of December of this year a provincial assembly of Augustinians from different quarters was convened. Their resolutions contemplated the abolition of secret masses, cloistral confinement, and other antiscriptural customs. At this time appeared Luther's publication " Concerning Priestly and Monastic Vows," which gave the movement scriptural progress. When a minister, Bernhaedi, called Feldkirch, relinquished his celibacy, and defended this step, Melanchthon was not afraid to step forward to de- fend the severely assaulted man, and to renounce a doc- trine which the Bible terms a doctrine of devils, and is yet held fast by the Papal Chair with the utmost tenacity. But other events occurred in Wittenberg, which might have done the greatest injury to the good cause of the Reformation, had not the Lord of the Church watched over it. A fanatical spirit had arisen in the city of 48 LIFE OP MELANCHTHON. Zwickau. Among other things he rejected Infant Bap- tism, and boasted of the possession of supernatural revela- tions. At Christmas, three of these fanatics came to Wit- tenbero-. These were two cloth-weavers named Nicholas Storcii and Thomas Marx, the third being Marcus Stubner, who claimed to belong to the learned. In Wit- . tenberg, the private teacher, Martin Cellarius, joined them. They also met with Melanchthon, who had even received the chief spokesman, Stiibner, into his house. He did not possess that deep insight into human nature which distinfTuished Luther. He, therefore, did not at once de- clare himself opposed to this perverted movement. Decem- ber 27, 1521, he gave notice of this to the Elector, and says : " I have conversed Avith them myself, and they de- clare most wonderful things concerning themselves, viz., that God with a loud voice sent them forth to teach, that they enjoy most intimate conversations with God, behold future events, and that they are, in short, prophetic and apostolical men. I cannot describe how all this moves me. That spirits possess them, seems to be established by many reasons, concerning which no one can easily form an opinion but Martinus, (Luther.) If the Gospel and the honor and peace of the Church are in any danger, it is absolutely necessary that these people should have an interview with Martinus, especially as they appeal to him. I would not write anything to your Electoral Grace about this matter, did not the importance of the matter require that steps should be taken in time. For it is needful for us to be on our guard, lest the devil entrap us." Spalatin relates that the Elector expressed himself about this matter very humbly in these words: "This is a very important matter, which I, as a layman, do not understand. Now, God has bestowed considerable possessions upon me and MELANCHTHON WITUOUT LUTUER. 49 my brother. If I understood these matters, I would rather take a stafi' in my hands and fly, than act knowingly against God." However, the Elector summoned Melanchthon and Amsdorf to Prettin. There Haubold von Eixsiedel and Spalatin questioned them further concerning these matters. They expressed themselves to the same effect as Melanchthon had done in his report. Again Luther's judgment was solicited. In a letter of Luther's, called forth by Melanchthon, he judged very correctly of the spirits of Zwickau. He requires letter and seal for their public ministry. As to their spirit, it would only be necessary to inquire, whether they had experienced spiritual conflicts and divine birth, death and hell. He proceeds to express himself in a very decided manner in reference to Infant Baptism, and concludes thus : " I have all along expected that the devil would cre- ate this ulcer, but it was not to be done by the Papists. He desires to bring about this great schism among us and ours, but Christ will soon trample him beneath our feet. But these fanatics had already gained adherents. Among them was the well-known Dr. Karlstadt,* a man of a legal, unsettled mind, who, with all his boasting of liberty, knew nothing of true evangelical liberty. He commenced a sad work in Wittenberg. Many students joined him. They abolished private masses, burned the images, de- stroyed the altars, abolished auricular confession, dropped the hymns and ceremonies of the Church, went to commu- nion without previous confession, and did many other things * Karlstadt was heard to say, that "he wished to be as great a man and as much thought of as Luther ;" for which he was properly reproved by Melanchthon, who reminded him, " that such language could only proceed from a spirit of emulation, envy, and pride." — Seclcendorf. 5 50 LIFEOFMELANCIITIION, of a similar character. Without applying to the consti- tuted authorities, without caring for those who were of- fended at their course, they carried everything before them by storm, appealing to their liberty, the first com- mandment, and the Holy Ghost, which they possessed. Whoever did not side with them was denounced as an heretic. This was too much for the youthful professor, the burden was too great, and he longed for the faith and strength of that man, who, under these circumstances could not en- dure to remain longer in his Patmos. Luther addressed a capital letter to the Wittenbergians, in which he most clearly points out to them the true point of view from which Karlstadt's innovation was to be examined. But Melanchthon ardently desired Luther's retui'n to Witten- berg. His return Avas absolutely necessary too, yet the Elector would not hear of it. At last, on the 7th of March, 1522, Luther escaped from the Wartburg. Two letters, addressed to the Elector, and which really display an apostolical strength of faith, paved and prepared the way. He was received with acclamations in Wittenberg, and when he now began, from the first Sunday in Lent until the Sunday Reminiscere, to preach eight sermons against these innovations, in a convincing, winning manner, all rejoiced, and the turbulent waves again grew calm. Gabriel was convinced, but Karlstadt remained hard- ened. But the fanatics again gathered together secretly, and endeavored to spread themselves. The desire was expressed that Luther might have an interview with them. Although reluctantly, he at last resolved to hear Marcus, one of their leaders. Melanchthon was present at the in- terview. Marcus was accompanied by the impetuous Cel- larius, and several others. When Luther pointed out to LABORS, RECREATION, AND TROUBLE. 51 tliem, that tlicir pretensions -were not founded upon the Holy Scriptures, but were really the inventions of over- curious minds, or perhaps even foolish and hurtful inspi- rations of a deceitful spirit, Ccllarius behaved like a mad- man. They departed with curses, but Luther calmly said : " That God, v.'hom I worship and serve, will know right well how to restrain your gods, so that none of these things will come to pass." We may well conceive how relieved Melanchthon must have felt, when the proper man of the Reformation again stood in the breach. CHAPTER VI. LABORS, RECREATION, AND TROUBLE. The Gospel gained greater and greater victories. The preaching of the truth found open doors in Denmark and Sweden, in Transylvania and Hungary, in Silesia and France. As the spirit of primitive Christianity in Ger- many went forth from Wittenberg through the various provinces, so also did Zwingli, and Melanchthon's friend and fellow-student, Oecolampadius, labor in Switzerland with blessed results. A new time was coming, and its spring had already dawned. Perhaps no other means contributed so much to the promotion of the Reformation as the translation of the Bible, which we owe to Luther's master hand. In the Wartburg he completed the transla- 52 LIFEOrMELANCHTHON. tion of the New Testament, with a spirit which to this day- has not been excelled. But he was not ashamed to make use of the assistance and advice of his friends in this work.* Among these friends, Melanchthon was the prin- cipal one, who, indeed, excelled Luther in learning. Me- lanchthon took very great pains to discover the true meaning of the passages, for which his assistance had been solicited. If any expression remained dark, he could apply for an explanation to the physician, Sturtz, in Erfurt, to Spalatin, and other friends. We have before heard that he applied himself to the Hebrew language. The knowledge of this language was very serviceable to him in the translation of the Old Testament. The Book of Job particularly called forth the efforts of the Witten- bergians. Luther somewhere speaks of it in a letter: "M. Philip, Aurogallus, and I, are laboring so carefully in Job that sometimes we could scarcely complete three lines in four days. But Melanchthon labored with espe- cial energy in his own field of labor. He saw the im^port- ance of a classical education, and labored very zealously for its extension. But, although he mightily promoted the ancient languages, his heart was yet in the Holy Scrip- tures. This is proved by his explanations of several books of the Old and New Testaments, which appeared in 1523. * Luther's principal assistants in this -work •were Philip Melanch- thon, Caspar Cruciger, Justus Jonas, John Bugenhagen, or Pome- ranus, and Matthew Aurogallus ; — the corrector of the press was George Rorarius. — Seckendorf. We are also told in Adams, that Bugenhagen constantly kept the anniversary of the day on which this work was finished, Avith a select party of friends at his own house. This social meeting was called " The festival of the translation of the Scriptures." LABORS, RECEEATION, AND TROUBLE. 53 But his numerous uninterrupted labors were beginning to undermine his health. He was particularly troubled with sleeplessness about this time. Recreation was indis- pensable for him, and his friends also earnestly advised him to it. When Luther went to Woi'ms, he was not per- mitted to refresh himself by a visit to his home. He now wished to pay this visit. One of his friends and colleagues, Nesex, intended to make a trip to Frankfort. It seemed best to join him, and from thence to visit his beloved na- tive city, Bretten, and to see the dear relatives residing there. Luther, to whom he communicated his intentions, approved of them, relieved him of all scruples and doubts, and dismissed him with these pleasant words : " Go, dear brother Philip, in the name of God. Even our Lord Jesus did not always preach and teach, but also journeyed, and visited his relatives and friends. All I ask of you is, that you return to us soon ! I will include you in my prayers day and night. And now depart !" On the 16th of April, 1524, he departed, with a very pleasant caravan of friends. Nesen, who taught History, Geography and the Languages, in Wittenberg ; Philip's fellow-boarder, Francis Burkhard, of W^eimar, who afterwards became Chancellor in Saxony ; John Silber- BORNER, of Worms ; and his dearest friend in all the world, Avith whom he became acquainted during the Leipzig dis- putation, Joachim Camerarius, were his fellow-travellers. They rode upon horses, which were none of , the best; but most likely these gentlemen were not among the best of riders. Their' way led them through Leipzig. There a most worthy man, Peter Schade, called Mosellanus, who had expressed himself much in favor of the Reforma- tion, was breathing his last. They visited him, and bade him farewell in this world. Thence they went to the city 54 LIFE OF MELANCHTHON. of Fulda. Crotus Rubianus and Adam Kraft rejoiced in the arrival of the beloved Saxons, and entertained them most hospitably. Here the travellers heard of the death of the Knight Ulricii von IIutten, who died upon an island in the Lake of Zm-ich. It is well known with what ardor this champion joined the Reformation. Neither Luther nor Melanchthon, however, could approve of every- thing in the conduct of the clever freebooter ; for he was not inspired with the pure, evangelical spirit. Nesen remained in Frankfort ; but Melanchthon and his remaining companions, after a short stay, hastened to the end of their journey. It is said that when he first beheld his beloved native city in the distance, overcome with joy, he dismounted, and falling upon his knees, exclaimed : " Oh ! my native soil ! I thank thee, Lord, that I have been permitted to see it again !" And now they went to Rretten, to his mother's house. How she rejoiced to be- hold her son a2;ain ! She had in the meantime ceased to be a widow, and had married a widower named Christo- pher Kolbe. It seems she had remained a good Catholic ; and perhaps had no other fault to find with her Philip, but that he had taken too decided and zealous a part in the Reformation. Now there Avas opportunity to speak of these things ; and the son did not neglect to instruct his mother as to the object and extent of the Reformation. But she seems to have remained steadfast in her old per- suasion. The mother knew very well that her son had gained a great name. She could see this with her own eyes during his stay in Bretten. Campegius, at that time the Papal legate in Germany, was then in Heidelberg on account of a great hunt. We can well conceive how anxious he must have felt to detach Melanchthon from Luther ; and he must LABORS, RECREATION, AND TROUBLE. 55 have thought it worth while to make an attempt to bring about this desirable result. lie had a very shrewd secre- tary, named Nausea, who was sent upon this difficult and important errand. When he arrived in Bretten, he imme- diately repaired to Melanchthon, in order to introduce the matter. He seconded his appeal with the best induce- ments, but he did not find a reed that could be swayed to and fro by the wind. The Wittenberg Professor declared, in a firm and decided manner : " If I discover anything to be true, I hold it fast, and maintain it Avithout any regard to the consequence of any mortal, Avithout any regard to advantages, honor, or gain. I shall never for- sake those who were the first to bring better things to liirht. But in the same manner I shall also continue to prove true to myself, that I shall teach and defend the truth without quarrelling or abuse. I therefore advise every one who earnestly desires peace and unity, to do all he can to heal those wounds vrhich can no longer be con- cealed, and to restrain the mad rage of those Avho are constantly tearing them open again !" He added a small essay on the principal points of the Lutheran doctrine, in which he particularly gave prominence to the difference between divine and human righteousness, and that they were only striving against work-holiness. Nausea returned to Heidelberg, vfithout having effected his object ; but Melanchthon received another visit, from three professors of the University. These did not come to alienate him from that cause, Avhich was the cause of God. On the contrary, they presented him with a richly' ornamented goblet, as an acknowledgment of his merito- rious services, for which he returned his cordial thanks in a letter. Whilst Melanchthon was spending most agreeable days 58 LIFE OF MELA NCHTHON. dismount in token of respect, the Landgrave prevented him, and requested him to change his route, and to remain with him over night, because he "woukl like to have many matters explained to him. He bade him entertain no fear, but be of good courage. Melanchthon assured the Land- grave that he was not afraid, and that he was a very un- important person besides. The prince replied : " But, nevertheless, Cardinal Campegius would be not a little rejoiced if you were to be delivered into his hands." On the condition that, after his return to Wittenberg, he would prepare a written statement concerning these innovations in religion and send it to the Landgrave, he permitted him to continue his journey, and gave him the promise of a safe conduct through the Hessian dominion. This writing was really prepared, and bore the title: "An Epitome of the renewed Christian doctrine, addressed to his most serene highness the Landgrave of Hesse." The journey was safely completed, but he soon experienced great sorrow in "Wittenberg. His beloved travelling companion, Nesen, wished to cross the Elbe in a fisherman's boat, as he had often done before ; but upon the present occasion, it was July 5th, the boat struck against the trunk of a tree, was capsized, and Nesen was drowned. Besides this, his be- loved Camerarius, who was daily more endeared to him, removed from Wittenberg. He felt very lonely and for- saken, and in this frame of mind wrote to Camerarius : "I sit at home like a lame cobbler." THE WAR OF TUE PEASANTS. 59 CHAPTEE, VII. THE WAR OF THE PEASANTS The hopes raised by tlie proposed plans for reform, by the new Pope Hadrian VI., -svere not realized. How often have men been deceived in their hopes, when they looked towards the city on the seven hills ! The Diet in Nurem- berg opened in a threatening manner, for the Pope and the Emperor insisted on severe measures, and the exe- cution of the Edict of AVorms. But it came to pass here, as the Elector Frederick the "Wise is said to have re- marked before the Diet : " In heaven it has been resolved far otherwise than in Nuremberg!" Already in the year 1523, death summoned Hadrian from the scene. True to the proverb, " The Pope does not die," another one, Clemens VII., of the same spirit as all the rest, ascended the throne. He insisted upon the execution of the Edict of Worms, and caused this opinion to be proclaimed during the Diet at Nuremberg, which had been opened again. The Emperor made the same demand by his ambassador. But all these violent measures were defeated by the action of the princes, who said " that they would do what they could." The more the Gospel began to penetrate to every quarter, to find good soil and to strike deep root, so much more the hostility of the Catholics increased. Persecutions arose, and martyrs began to bleed for the Lord's cause. Melanchthon took an especially deep interest in the terrible 60 LIFE OF MELANCIITHON. martyrdom of Henry von Zlitplicn, wlio was burned at the stake towards the end of the year 1524.* The war of the Peasants, which commenced in Swabia as early as 1524, but took a new and dangerous turn in the beginning of 1525, still more increased the hate of the enemies of the pure Gospel, and gave them a plausible excuse forcibly to exterminate these ecclesiastical novelties and the innovators themselves. As when fire has been placed in the different quarters of a city, and it breaks out on every side, so that the inhabitants do not know where to begin to extinguish it, so was it in the peasants' war. Almost everywhere the peasants arose and threatened death and destruction to the authorities and existing laws. Nothing is more easy than, with preconceived opinions, either to proclaim this war a noble struggle for freedom, or, on the other hand, to trample under foot the just sighs of the deeply injured peasants. It is Avell known that no event in the days of the Reformation was more welcome to its enemies than this desperate and bloody rebellion of the peasants. They at- once proclaimed this war to be a legiti- mate fruit of ihf]'. new doctrine. It cannot be denied that this opinion has, some appearance of truth, but then only if we look at the mere surface of things, and carry an evil- disposed heart within us. The peasants themselves have partly given occasion for this opinion, because in the well- known " twelve articles of the peasants," they mingled spiritual and temporal demands together. It is, however, not our purpose to give a history of the peasants' war, * Henry von Zutphen preached the gospel in Ditmars, a county of Ilolstoin. He was seized by the enraged priests, and after having been beaten and stabbed, and covered v,-ith more than twenty wounds, was cast into the fire. lie suffered martyrdom with most heroic calmness. Luther published the history of this martyr. — ^cckendorf. LABORS, RECREATION, AND TROUBLE. 57 putes, that Erasmus had found a powerful opponent in Luther, by means of his work " Of the Bond Will," which is one of the ablest and most powerful productions of the Reformer. The gulf between these two men became wider and wider. All mediation was impossible. In a letter to Erasmus, in answer to the one already re- ferred to, Melanchthon expressed his decided adherence to Luther's doctrine, and declared that if the Bible should teach differently, he would gladly adopt it. He took Lu- ther's side, and defended him against Erasmus' attacks upon his character. But Erasmus adhered to his own opinions, and especially censured Luther's violence. He was particularly displeased with this violence in Luther's polemic treatise against himself. This relation to the great man in Botterdam caused Melanchthon much trouble. It was one of the many sorrows which afflicted him. But we have thus already returned to Wittenberg, and we must first see what happened to Melanchthon on his return. It was difficult to part from Bretten, for his mother did not wish him to depart so soc^. It seemed to her, as we often feel vrhcn bidding farewell, that she was then beholding him for the last time. But at la,st, with his companions who had returned from Basle, he tore him- self away from his home. Not far from Frankfort he met with a singular adventure. The young Landgrave Philip of Hesse, who had early exhibited a warm interest in the progress of the Beformation, was travelling with his re- tainers to Heidelberg. He had, no doubt, heard that Me- lanchthon was on the road. He sees a company of travel- lers approaching, and he feels that Melanchthon must be among them. He rode towards them, and asked for him. When Melanchthon discovered himself, and was about to 56 LIFEOFMELANCHTHON. in Brctten, his travelling-companions sojourned in Basic. Erasmus of Rotterdam resided in this city, and by his great reputation also attracted these Wittenbergians. This will be the proper place to say something of the relations existing between this renowned scholar and Melanchthon. It was Erasmus who, at a very early period, recognized and admired Mclanchthon's talents and great acquirements. Melanchthon had taken this great man, who exerted such an influence upon the restoration of the sciences, for his model. But Erasmus was a man who preferred standing on neutral ground, and considered the Reformation com- menced by Luther, and supported by Mclanchthon's learn- ing, as by far too extravagant. He was very fond of the honor of this world, which prevents so many learned men from arriving at a knowledge of the truth. • Although he, therefore, at first expressed his approbation of the work in Wittenberg, he gradually became more and more opposed to it. He manifested his hostility particularly in his work "On Free Will." He shows in this, like all persons who do not consult the word of God, and a deep inward experience, that the great corruption of this world of sin, and the indescribable riches of divine grace, were both mysteries to him. He also expressed his views more fully in a letter to his friend at Wittenberg, on the 6th of Sep- tember, 1524 ; and did not forget to state that he could not agree on all points with Mclanchthon's book, Loci Com- munes, in which he had, hoAvever, found much that was excellent. Nothing else could have been expected, for Melanchthon had most decidedly expressed the doctrine of the renewed Church. He could, therefore, neither be satisfied with Erasmus' publication against Luther, nor with his letter to himself. It is well known to every one acquainted with these dis- THE WAR OF THE PEASANTS. 61 which still awaits a true representation, even if it were carried out in the shortest outlines. We are here but to consider how the Reformers, particularly Melanchthon, de- meaned themselves in this critical event. In Melanchthon's home, the palatinate, this extravagant spirit had also seized the peasants. There too they rose up on every side, however little reason for it they might have had, under the reign of the Elector Louis of the palatinate. This prince Avrote to Melanchthon, vrliom he esteemed very highly, requesting him to come to Heidel- berg to assist him by his counsels in this dangerous affair. He says of Melanchthon : " You w^ho were born and raised in the palatinate are more learned and experienced in the Scriptures than others, celebrated, and doubtless favor- able to peace and justice." If it Avas impossible for him to come, he should send his advice and opinion, " accord- ino" to divine and truly evann;elical Scriptm^e" to him in writing. On this account Melanchthon wrote his " Pam- phlet against the articles of the peasantry." As Luther's writings in regard to the war of the peasants have fre- quently given offence, because he stood firmly by the word of God, which demands obedience towards the authorities, so did it also fare with Melanchthon. He too, like Luther, must submit to be called a Court-theologian. But their theoloffv was drawn from the word of God, and redounded to the glory of God, let the enemies to the right and left say to the contrary — whatever they please. The peasants declared they would submit themselves to the word of God. This Melanchthon seized upon. He wishes to present to them " the Gospel, and the true Christian doctrine ; for no doubt there are many among the masses who sin from ignorance ; who, it is to be hoped, if they arc properly instructed, will forsake such wicked practices, and consider 6 62 LIFE OF M BLANCH Til ON. tlie Judgment of God, their own souls, and their poor wives and children. But many are so wanton, and blinded by the devil, that they do not desire, and cannot abide peace." After having spoken of Faith and Love, he pro- ceeds to obedience to government, and says: "Whereas this article is even despised by those who call themselves evangelical, we will hold before them the Gospel and the Word of God, in which they may see how desperately they are fighting against God under the pretext of the Gospel." The beginning of the 13th chapter of the Epistle to the Romans will ever be the principal direction in this matter. Melanchthon, too, refers to it, and fully and convincingly explains this passage to every one whose passions have not blinded and disordered his senses. He proceeds to say : " From all this we therefore conclude, that, because the Gospel demands obedience to government, and forbids re- bellion, although princes may do evil; and also further requires that we endure wrong, they act against the Gos- pel, inasmuch as they arise against the government, and use force and violence against them. And they prove themselves liars in this, that they Avrite they desire to live in accordance with the Gospel, and yet thus openly act against God, so that it is easy to observe that the devil is instigating them, desiring to destroy their bodies and souls. For the end may be whatever it will, such wickedness will be punished at last." Melanchthon now proceeds to consider each of the twelve articles separately. In the first article he proves, that the government is bound to have the Gospel preached. But if a government, possessed by Satan, will not permit it, we ought not to raise a tumult, for God has forbidden it. Each one is to profess his faith, and suffer, if the go- vernment be hostile. " It is not possible to be a Christian, THE "WAR OF THE PEASANTS. 63 and lay the cross upon the shoulders of others ; you must bear it yourself." In the second article " Of Tithes," he takes the side of right, and refutes the misapplied scrip- tural passages of the peasants. In the article " On Vas- salage," he also defends the established order of things, and proves that the passages quoted by the peasants had no reference to bodily, but to spiritual freedom. " There- fore," he says, "the expectation of the peasants has no pretext. Yes, it would be better if so wild and unruly a nation, like the German, had less liberty than they really possess." — "Our authorities indulge the i3eo2:)le in all wantonness, and only require money of them, but keep them under no restraint, which causes great disorders !" He then reviews the remaining articles, of the chase, forests, services, taxes, penalties, &c. Of the right of heriot, a tax, he says that the government ought to abolish it, and remember the poor orphans. He concludes his pamphlet with very earnest words to the princes and pea- sants. To the former he says, they should humble them- selves, because they had transgressed in many ways. " For God has always, from the beginning, overturned governments, when their wantonness became too great." He advises them to abolish the abuse of the mass, the celibacy of the clergy, and to appropriate the possessions of convents for useful purposes, especially for schools. Thus, should the princes lend a friendly hand, there would be some hope that words might answer a good pur- pose ; but should this clemency be unavailing, the princes should strengthen themselves to treat the rebels as mur- derers. Melanchthon, who completed this pamphlet before tlic conclusion of the war of the peasants, added an appen- dix as soon as he heard that the peasants had been put down on every side. Now, the amiable man is merely a 6-1 LIFEOFMELANCHTHON. licraltl of peace and clemency. In this appendix lie says : " As God has now given the victory, and the murderous rabble, which would not have peace, has been punished according to the laws of God, the princes should further be very careful that no harm befall the innocent, and also show mercy to the poor people, some of whom sinned through fear, others through folly." He points them to the example of David, who punished at the proper time, but at another also showed mercy, and concludes his ex- cellent production in the following words — worthy of being taken to heart : " The Government should also look to it, that the word of God might be preached in the proper way, and that those customs of the church which oppose the word of God, be changed. Then God would grant them peace and prosperity in their government, as he did to Ilezekiah and other pious monarchs, who put away the old abuses in the services of religion. For he declares, 1 Sam. ii. 30: 'Eor them that honor me, I will honor, and they that despise me shall be lightly esteemed.' " Not all the victorious princes regarded this truly Christian word, but punished and oppressed the peasants most severely, whilst they laid the blame of the rebellion upon the gospel thus recom.mcnded. But the Elector Frederick the Wise did not act thus. The peasants had also risen in rebellion in his dominions. Thomas MiiNZER, one of the most crazed and preposterous of beings, stood at their head. lie endeavored to screen himself behind divine revelations, for all his violence against the government. When the rebellion was increasing, the Elector was confined by ill- ness. These events moved him deeply ; but in a letter to his brother, Duke John, he thus expressed himself: "It is God's sending and work, and God grant a happy conclu- sion." Again, he says: "Perhaps occasion has been given TUE WAR OF THE PEASANTS. 65 the poor people, particularly by prohibiting the word of God. Thus the poor are oppressed in many ways by ns secular and spiritual authorities. God avert his anger from us !" This was Frederick's opinion, and his brother fully coincided in it. The Lord also gave the victory to the princes in Saxony and Thuringia. Melanchthon has described this rebellion in its beginning and close. He thus begins his narrative : "After Dr. Martin Luther had preached several years, and had taught the pure and true gospel, the devil sowed his seed by its side, raised many false and hurtful preachers, in order that the gospel might again be darkened and suppressed, and much blood might also be shed. For Christ himself has given the devil this name, and has thus painted him, that he was a murderer from the beginninsr, and will cause murders to the end of the world." Before the termination of the war, the Elector fell asleep on the 5th of May, 1525, in a truly Christian manner, so that his physician said : "He was a child of peace, and died peacefully." As it was desirable to prevent all superstitious customs at the funeral of the Elector, Luther and Melanchthon were requested to give their opinion. They did so ; and the fimeral ceremonies were conducted in this manner. Not only did Luther preach his cele- brated funeral sermon, but Melanchthon also delivered a Latin oration in the church, which shows how well he was able to appreciate a prince of Frederick's character. He spoke of the excellent qualities of the deceased, and his love for the word of God, and concluded thus : " I pray that God in his mercy may receive into his own keeping the soul of Frederick ! May he also bless the adminis- tration of the government by his brother, protect our country in these unhappy times, and grant you all that 6* CG LIFEOrMELANCUTIION. afiection for public peace, that you may reverence jouv princes with all fidelity and conscientiousness, according to the command of God." Mclanchthon sustained a great loss in the death of this exalted patron ; but Jonx tue Constant, who now held the reins of government, bore the same affection in his heart towards the chosen instruments of the Reformation. lie even took a more decided stand than his brother, as we shall see hereafter. Melanchthon feared that the wheels of the machine would be interfered with too much. The slow, prudent conduct of the Elector, which he had extolled in his address, pleased him very well. To his fears in this respect another event was added during this year, which incited their enemies to increased slanders. This was Luther's sudden marriage in June, 1525, to Catharine von Bora, who had been a nun. Luther took this step, standing upon the word of God, and in defiance of his enemies. But there seemed to be no end to the noise ; yet Melanchthon, who had declared himself in favor of the marriage of the clergy, could not but approve of the marriage. Yet he would have prevented it during this period of ferment, had it been in his power to do so. But when Luther began to be concerned himself, Melanch- thon became his comforter.* * ^lelanchthon addressed the following apologetic letter to Came- rarius : " As some unfounded reports will probably reach you, re- specting the marriage of Luther, I think it proper to inform you of the true state of the case, and to give my opinion. On the 13th of June, Luther, to our great surprise, and without saying a word to his friends, married Catharine do Bora, and only invited Pomcranus, Lucca the painter, and Apellus the lawyer, to supper in the evening, celebrating the espousals in the customary manner. Some perhaps may be astonished that he should have married at this unfavorable juncture of public affairs,'so deeply afflictive to every good man, and HIS LABORS rOR THE CIIUrvCH AND SCHOOLS. G7 CHAPTER VIII. HIS LABORS FOR THE CHURCH AND SCHOOLS. Although Melanclithon's professional activity was principally directed to the education of good teachers and pastors for the schools and churches, yet the confidence enjoyed by him, and his splendid reputation, which bore his name far beyond the confines of Saxony, soon afforded thus appear to be unaffected and careless about the distressing events ■\vhiuh have occurred amongst us ; even though his own reputation suffers at a moment when Germany most requires his talents and influence. This, however, is my view of the subject : Luther is a man who has nothing of the unsocial misanthropist about him ; but you know his habits, and I need say no more on this head. Surely it is no wonderful thing that his great and benevolent soul should be influenced by the gentle affections, especially as there is nothing reprehensible or criminal in it. lie is in fact by nature fitted for tiie married state ; and it is pronounced honorable in the sacred Scrip- tures. I saw that his change of situation produced some degree of perturbation and gloom of mind, and I have done my utmost to cheer him ; for I cannot condemn him as having committed a fault, or fallen into sin, though I grant God has recorded many sins which some of his ancient saints committed, in order that we might be stimulated to repose our confidence, not in men, however dignified and distinguished, but in his word alone. I have in possession the most decisive evidences of his piety and love to God, so that the malicious reproaches heaped upon Luther are nothing else than the inventions of scurrilous sycophants, who want employment for a slanderous tongue, &c. &c. — Mel. Epistles. Cox. 68 LIFE OF MELANCIITHON. liim an opportunity to exert a very salutary influence in the erection of new, and improvement of established schools. Even before he had, together with Luther, ar- ranged the school in Eisleben, and also one in Magdeburg, of which Cruciger was Rector, he was invited to Nurem- berg, by Jerome Baumgartner, towards the close of the year 1524, in order to establish a Gymnasium,* and to act as its Rector. But nothing could induce him to leave AVittenberg. He therefore declined the offer of an ap- 'pointment in Nuremberg, although he had the establish- ment of this institution of learning much at heart. One year after the invitation to visit Nuremberg, he undertook the journey with his friend Camcrarius. This celebrated imperial city, which was then called " the eye of Ger- many," attracted him on many accounts ; for it had an eye open to the Gospel, and numbered among its in- habitants many of the most distinguished minds, with whom Melanchthon was intimately connected. Among these were Pirkhcimer, Baumgartner, Lazarus Spongier, Ebner and Nlitzcl. He entered Nurcmberfr on the 12th of November, 1525. He communicated his views in re- gard to the arrangement of the school, and proposed able men as teachers. Camerarius, his beloved friend, was appointed Rector of the school. Other men also accepted the call extended to them. In the following year we find Melanchthon, true to his promise, in Nuremberg again. He formally opened this learned institution with a Latin address. May 23, 1526. In this address he uttered weighty words concerning the necessity and utility of the sciences. lie concluded with the appropriate prayer : " I pray Christ that he may assist your important work by his * In Germany, the higher schools, intended to give immediate preparation for the universities, are termed gymnasia. — Brande. HIS LABORS FOR THE CHURCH AND SCHOOLS. G9 grace, and tliat he may accompany your intentions and the diligence of those who shall study here, with his bless- ing." Among his friends in Nui'emberg, he also numbered the celebrated painter, Albert Durer, whose heart was also with the work of the Reformation. He spent a few very pleasant days with him and the rest of his friends, but returned to Wittenberg in June. Important business awaited him there, but in the middle of July he was seized with a severe illness, and his physician considered his re- covery doubtful ; but the Lord could not spare him yet. In the beginning of the year 1526, he was formally ap- pointed to deliver lectures on Theology, altr.ongh he re- monstrated against it. His salary was increased to 200 florins. But the most important duty in Vt'hich he was eno'a'^ed at that time was in participating in the visitation of the schools and churches in Saxony. It may well be imagined that these were in a miserable condition. The Apostolic doctrine, which was proclaimed in Wittenberg with Apostolical power, had not found an entrance every- where. In some of the schools and churches they still pertinaciously adhered to the beaten path. In other quar- ters it was patchwork, a new patch upon an old garment. There was one case of a minister who preached the gospel in his principal church, but read mass in the under-paro- chial charch where they required a different practice. The confusion in doctrine, church customs, and church treasu- ries Avas truly deplorable. Luther did not complain with- out reason : " Help, dear Lord, what frequent distress have I seen, because the common people, particularly in villages, know nothing at all of Christian doctrine, and it is but too' true that many ministers are unskilful and unfit to teach. And yet all are called Christians, are baptized, and enjoy the holy sacraments, and do not even know the Lord's 70 LIFE OF MELANCHTHON. Prayer, or the Creed, or tlic Ten Commandments, and live on like the brutes. ..." Luther had taken this distress to heart Ion"; before, and had earnestly appealed to Court, to institute a Visitation of all the schools and churches in the land. The Elector John, who was greatly concerned for the spread of the truth, ordered such a visitation. It took place in 1527, and was a real work of necessity, but at the same time full of blessings. Different commissions were appointed for different parts of the country. Melanchthon was ordered to visit Thuringia, accompanied by Jerome Schurff, Eras- mus of Haugwitz, and John of Planitz. Great indeed was the spiritual distress discovered by them ! ISIelanchthon often went out and wept, as he Avrites himself: "What can be offered in justification, that these poor people have hitherto been left in such great ignorance and stupidity ? My heart bleeds when I regard this misery. Often when Ave have completed the visitation of a place, I go to one side and pour forth my distress in tears. And who would not mourn to see the faculties of man so utterly neglected, and that his soul, which is able to learn and grasp so much, does not even know anything of its Creator and Lord." However, the Elector's instructions to the visitors enjoined it upon them to proceed in the most lenient manner. They obeyed strictly, and no doubt accomplished more in this way than if they had fixllen upon everything in the stormy spirit of a Karlstadt. Melanchthon Avas also commissioned to prepare an In- stmction for the ministers in the Electorate of Saxony. This called forth a little volume with the title, "Instruct tion of the Members of the Visitation to the Pastors in the Electorate of Saxony." It was handed to Luther for in* spection, who Avas entirely satisfied Avith it, and therefore HIS LABORS FOR THE CHURCH AXD SCHOOLS. 71 made but few alterations. He added a Preface to the book, in "whicli lie explained the necessity of the Visitation. This volume may be called the first Confession of Faith of the Lutheran Church, and on this account already de- serves to be better known. As might be expected from Melanchthon, it is conceived in a spirit of great modera- tion, and, whilst it gives prominence to the principal doc- trines of the true Church, treats the opposite opinions with great forbearance. Let us select a few passages from this book of Instruction. The first chapter treats '^ Of Doc- trine." It says: "But how many now only speak of the forgiveness of sins, and nothing or very little of repent- ance, and yet there is no forgiveness of sin without repent- ance ; and forgiveness of sins cannot be understood without repentance. And when we preach forgiveness of sins without repentance, it will come to pass that the people will believe that they have already obtained forgiveness of sins, and will thereby become secure and careless. There- fore we have instructed and exhorted Pastors that, accord- ing to their duty, they should preach the zvhole Gospel, and not one part without the other." In the article " Of the Ten Oommandme7its," he requires that the people might be brought to a knoAvledge of their sins, by an exhi- bition of the law and of their sins, and proceeds thus : "Besides this, it will be profitable to preach of faith, in this manner, that whosoever feels pain and sorrow for sin should believe that his sins are forgiven him, not because of any merit of his own, but for Christ's sake." But the instruction always reverts to this, that faith is nothing without repentance. "Where there is no repentance there is a painted faith." After having thus given promi- nence to the two first parts of the Christian life, he pro- ceeds : " The third part of the Christian life is to do good 72 LIFE OF MELANCIITIION. "works, such as cliastity, to love our neighbor, to help him, not to lie nor cheat, not to steal, not to murder, not to be revengeful, not to take vengeance into his own hands, &c. He then enters upon a consideration of the Ten Command- ments. In treating the second commandment, he requires '■'■the true Chrktian 'prayer." This section fully treats of , the manner in which we ought to pray, and renounces all abuses. "Whatever it may be, we are to seek help/ro?» Grod alone.'' The fourth commandment is treated at length, and proceeds to show how children should treat parents, and parents their children, and particularly how subjects should conduct themselves towards the govern- ment. An entire section is devoted to the consideration of Tribulations, as a part of good works. They are to be careful to teach that all tribulations come from God, but also, that God is to be called upon in the midst of them. In considering the Sacrament of Baptism, the lawfulness of Infant Baptism is proved from its antitype, circumcision. They should perform the ceremony in the German lan- guage, in order that those present might understand its meaning. Here, too, they are directed to repentance and faith. Of the Sacrament of the hody and blood of Christ, it teaches, " That in the bread is the true body of Christ, and in the wine the true blood of Christ," and mentions two of the principal passages of the Bible. The miracle is not wrought by the m^erits of the priest, but because Christ has so ordered it, that his body is present wherever men commune. They should teach in the most decided manner that both kinds, bread and wine, should be distributed ; yet no one, who, because of the w^eakness and fear of his con- science, could not receive both kinds, should be forced to receive both. Under such circumstances the Pastor should offer but one. It treats fully " Of true Christian HIS LABORS FOR THE CHURCH AND SCHOOLS. 73 licjjentanee.'" Added to this, is the section, " Of true Christian Confession." It says: "Papal Confession, namely, to rehearse all our sins, is not commanded, for it is imjDOSsible to do it." Yet, every one going to communion should be previously examined by the pastor. The article " Of true Christian Satisfaction for Sin," shows that Christ alone has made satisfaction for our sin. In the chapter " Of human Church Regulations" the pastors are exhorted to insist upon the principal matters in their sermons. Sundays and festival-days are to be observed. Yea, they even suffer Apostles' and Saints' days to remain. But on the latter they are to permit labor. But it is not their inten- tion hereby to establish or commend the invocations and intercessions of the saints, for Christ alone is the mediator who intercedes for us. Matters relating to marriage are also briefly considered. Of free will it says, that we are able to perform worldly piety and good works by our own strength, given us and preserved for this purpose by God. This is the righteousness of the flesh. But they also teach — "Man by his own power cannot purify his heart, and produce divine gifts, such as true repentance from sin, a true and unfeigned fear of God, true faith, cordial love, chastity, an absence of revenge, true patience, earnest prayer, freedom from covetousness, &c." Concerning Christian Lihei'ty, the errors of the vulgar are set aside, and liberty in Christ exhibited. We are also freed from the ceremonies of the Old Testament. The Turks are not forgotten, and it also mentions how the daily exercise in church is to be conducted. Would that it were so still in our churches ! Concerning true Christian Excommunica- tio7i, they teach that it is to be employed against those persons who live in open vices, after they have been admo- 7 74 LIFEOFMELANCIITIION. nished several times. They are not to be permitted to come to the Lord's Supper ; but thej are not prevented from hearing preaching. Overseers, called Superin- tendents, selected from the pastors, were appointed in particular districts. Besides this, this instruction of the visitation devotes a full chapter to schools. The Commissions of Visitation labored in this mild, conciliatory, and truly scriptural spirit, and that, too, with blessed results. The Catholics pretended to find a creep- ing back, as Luther calls it, in this book of instruction, and began to rejoice aloud.* When the little volume appeared publicly in 1528, and also during the previous years when a Latin sketch of it had been printed, different opinions Avere expressed concerning it. But the most singular attack upon the book was made by one of the evangelical party. A former friend of Melanchthon, Joim Agricola, rector in Eislcben, considered it unscriptural, and leading to the papacy, if repentance was derived from the law, and not from the gospel. This dispute made so much noise, that the Elector considered himself obliged to arrange a meeting in Torgau, between Agricola, on the one side, and Melanchthon, Luther, and Bugenhagen, on the other. It was held in November, 1527. Agricola could easily bo refuted from the Scriptures ; however, he was a man ob- * Melanchthon discloses a secret to Canierarius: "I am applied to from Bohemia to desert the Reformed cause, and promised any remuneration from King Ferdinand. Indeed, my defection is pub- licly reported as a fact, because in the little book written for the Reformed Churches, I have shown an increased degree of modera- tion ; and yet you perceive I have really inserted nothing different from what Luther constantly affirms. But because I have employed no asperity of language, these very acute men judge that I neces- sarily differ from Luther. — Mel. Epist. Cox THEDIETOFSPIllE. 75 stinately wedded to his own opinion, who, as it is well known, stirred up this very matter ten years after, in the most violent manner, at which time he made use of the most daring expressions, such as "Moses deserves the gallows." But this Antinomian spirit, which was mani- fested hy the ultra-evangelical party from time to time, was refuted by Luther in the most povferful and conclusive manner. Mclanchthon refers to this, and refutes it in a number of writings. • In the summer of 1527, the university was removed to Jena, because the plague had broken out in Wittenberg. AVhen Mclanchthon had finished his first visitation tour, he continued to lecture in Jena, and wrote against the Ana- baptists, who were also carrying on their sectarianism in various parts of Saxony. In the autumn of 1528, he made his second visitation tour into Thuringia, together with Myconius and Menius. CHAPTER IX. THE DIET OF STIRE. It is reasonable to suppose that the Pope could not have been satisfied with the great activity of the evangelical party, and the constantly increasing and noble spread of the gospel. He had but too many adherents in Germany, who were filled with the most violent rage against the Evangelical party. Duke George of Saxony, who had been frequently attacked by Luther, especially breathed vengeance. He had in his service a counsellor, named 76 LIFEOFMELANCHTHON. Otto von Pack. It is a mystery to the present day, hoT7 tliis man came to reveal a pretended secret to the son-in law of the Duke, the well-known Landgrave, Philip of Hesse, according to which the Catholic princes had formed a leairue against the evangelical states. He succeeded in O O CD presenting the matter in so plausible a manner, that Philip, who was already inclined to fight, believed it necessary to form a counter-league. Even the Elector John, Avho was otherwise more sober and calm, was of the same opinion. The Landgrave was not satisfied with mere Avords, but marched to the frontier with his troops ; but the Elector was prudent enough to ask the opinions of his theologians, among whom Melanchthon was included. Their advice was quite temperate. Athough they were highly incensed at this Catholic league, they would hear nothino; of an attack. How much Melanchthon was in- clined to a scriptural peace, is shown in a letter addressed by him to the Elector on the 18th of May, 1528 : " To have a good conscience, and to enjoy the friendship of God, is surely the best consolation in all afilictions. But if we should begin by seizing the sword, and commence a war with an evil conscience, we would have lost this con- solation. Great sorrow and cares induce me to write this. God knows that I do not value my own life so highly, but I am only thinking how much dishonor might be brought upon the holy Gospel, should your Electoral Grace begin to war, without previously making use of all means and ways to preserve the peace, which indeed ought to be done." The Elector was of the same opinion, but the Landgrave stood prepared to fight. But when he wrote to his father-in-law, Duke George, he declared the whole mat- ter to be "an unfounded lying report." Although the evangelical party could hardly believe this assertion, and TnEDIETOrSPIRE. 77 perhaps had reason for it, they were, nevertheless, obliged to put an end to all further preparations. Two years before, in the year 1526, a Diet had been held in Spire, which had taken a turn favorable to the evangelical party. Although the Catholics demanded that the wicked Edict of Worms should be executed, they never- theless did not succeed. The States were divided, and the Elector of Saxony and the Landgrave Philip were about to leave the Diet, when King Ferdinand and the Elector of Treves acted as mediators, and declared that a Christian free council should be held in a year, in order to settle these religious difficulties. During this time each one should remain quiet and peaceful. The princes pro- mised to act as they wished to answer for it before God and the Emperor, or in their own words : "During the meantime, until a council shall be held, each State is so to treat its subjects, in reference to the Edict of Worms, as they hope to answer for it before God and the Emperor." After this, the whole matter remained as it was before, and there was great reason for gratitude to God that such a result had been reached. There was nothing to be dreaded on the part of the Emperor at this time, for he was engaged in open war with the Pope ; he had not yet been reconciled to the king of France, and the Turks were advancing victoriously. It would have been highly imprudent to arouse the hostility of a part of the German princes at this time. But that which he had avoided by the prudence which always cha- racterized his conduct throughout life, was earnestly sought by the Catholic States, who had denied the existence of a league against the Evangelical party. Their hearts were full of anger. The Emperor had summoned another Diet to Spire, to meet on February 1st, 1529. The Imperial 7* 78 LIFEOFMELANCIITIION. proclamation did not promise as favorable a result as liad been brought about by the last Diet of Spire. As the Elector well knew what hostility prevailed against Luther, he did not take him along with him, but chose the more peaceful Melanchthon. They arrived at Spire on the 13th of March, 1529. The general hatred was now directed against him. The prospect was a gloomy one. Melanch- thon had not the strong faith of Luther, by which he could have believed the clouds away — he rather increased their number by his anxiety. The Imperial proposition, in re- ference to religious matters, did not speak favorably of the innovations. It regrets that "such wicked, grievous, troublesome and destructive doctrines and errors have arisen in our holy faith, and are daily spread abroad more and more." His Imperial majesty, by his Imperial abso- lute power, annuls the resolution of the previous Diet, which had indeed been a very flexible one. This was not a good beginning. The Catholics triumphed, and suc- ceeded in passing a final decree of the States of the Em- pire assembled in Diet, which was very unfavorable to the Evangelical party. For this final decree insisted upon the execution of the Edict of the Diet of Worms. The mass should be retained, and all innovations in the Church be stopped. The Elector requested Luther and Melanchthon to give their opinion concerning this decree. They express them- selves decidedly opposed to assenting to the decree, but drop the Anabaptists and Sacramentarians, who were as unpopular in the electoral dominions as elsewhere. This opinion no doubt exercised an influence upon the Evange- lical States. Mclanchthon's spirits were deeply affected during the progress of these negotiations. He expressed his sorrow in his letters. On the 15th of March he wrote THEDIETOFSPIRE. . 79 to Camerarlus that it could easily be seen on every side tliat the Evangelical party is liated, as well as what they intend to do. "You know," he continues, " that I observe many defects among our friends, but their object here is not to correct our faults, but to suppress the best of causes. But I hope that Christ will prevent this, and frustrate the counsels of those people who desire war." So he also en- treated his friend Myconius : "I exhort thee to pray Christ that he would regard us in mercy, and protect us. For here we are objects of scorn to the proud spirits, and of derision to the rich." A very bad state of feeling prevailed in Spire. Faber preached : " The Turks are better than the Lutherans, for they fast, and these do not." He even went so far as to say, that if he had his choice, he would rather throw away the Bible, than the ancient errors of the church. Came- rarlus exhorted Melanchthon to cast his cares upon God. He replied, "If I had no cares, I should not cry unto God. But whereas piety conquers cares by prayers, it cannot bo altogether rid of them. By cares, therefore, am I driven to prayer, and prayer drives away my cares." Verbal and Avritten objections to the final decree were unavailing. Finally, the Evangelical party, and Melanch- thon with them, saw themselves compelled to take the step which has become so celebrated in the history of the Reformation. On the 15th of Ajjril, 1529, they entered a formal Protest and Appeal against the decree of the diet. Even^though the Catholics afterwards called them Pro- testants, by way of derision, the despised ones could regard that name as an honorable title.* And at this time, more * The first who thus acquired the honorable appellation of Pro- testants, were John, Elector of Saxony, George, Elector of Brauden- 80 LIFEOFMELANCHTHON. than ever, sliould we abide by this name, as an honorable distinction of the Evangelical Church, because the old assumptions are again endeavoring to gain an influence ; and even in the bosom of the Evangelical Church, there is enough against which we must protest. The Emperor received the Protest in a very ungracious manner. A threatening imperial reply arrived from Bar- celona, dated July 12, 1529, in which he expresses his disapprobation of the Protest, and concludes thus: "If you should continue to appear disobedient after this our gracious warning, we would no longer hesitate, but would and should be obliged to punish you, in order to maintain proper obedience in the Holy Empire." We may well imagine how such language was calculated to trouble Melanchthon. During this season of troubles, he made a brief visit to Brettcn, to see his mother. lie saw her for the last time, for she completed her earthly pilgrimage on the Gth of June, 1529.* burtr, Ernest and Francis, Dukes of Luneburg, Philip, Landgrave of Hesse, and "Wolfgang, Prince of Anhalt. They were seconded by thirteen or fourteen imperial cities. * During a conversation at this time, his mother mentioned the manner in which she was accustomed to attend to her devotions, and the form she generally used, which was free from the prevailing superstitions. " But what," said she, " am I to believe amidst so many different opinions of the present day?" "Go on," replied Melanchthon, "believe and pray as you now do, and have done before, and do not disturb yourself about the disputes and contro- versies of the time." — Adam, in Cox. THE CONFERENCE AT MARBURG. 81 CHxVPTER X. THE CONFERENCE AT 31 AR BURG. "While the Catholics "were filled with the most violent enmity against the evangelical party, and dark clouds were gathering over the heads of the Protestants, because of the decided expression of the emperor's will, it was a matter for the very deepest regret that a deep gulf was opened in the midst of the evangelical party, which grew wider and wider in the coiu'se of time. This was the rupture between the Lutherans and the Reformed, to use the names familiar now. AVe have already become acquainted with the restless, stormy spirit of Dr. Carlstadt, whom Melanch- thon called the wicked A B C, on account of the initials of the three names, Andrew Bodenstein Carlstadt. Among other errors, he also denied the bodily presence of Christ in the sacrament, and explained the words of institution in so forced a manner, that Luther was doubtful whether he should consider him in earnest, or think that God had hardened and blinded him. Luther simply adhered to the words of Christ, however much, as he confesses himself, he was spurred by his reason to deviate from the words. "But I am a prisoner," he says, "and cannot escape; the text is too powerful, and will not permit its meaning to be changed by words." Melanchthon also strictly held, that the body and blood of Christ are truly and essentially present in the Lord's Supper. Because Carlstadt would not return to Wittenberg, he was obliged to leave the country. But soon after he soli- 82 LIFEOFMELANCnTIION. cited Luther's intercession, "vrlio willingly complied. He returned to Saxony in the year 1525. Luther baptized his son, and his "wife and Mclanchthon acted as sponsors. But in the year 1527, Luther already expressed himself unfavorably of the man, "who still adhered to his ridiculous explanation of the "words of the Lord's Supper, Carlstadt no"w left Saxony, and in 1528 came to Basle, "where he "was appointed preacher and professor. lie soon disappeared in the back-ground, when another, Ulrich Zwingli, the Swiss reformer, appeared with his unsatisfactory exposition of the words of the supper, according to which the words " This is my body," were said to mean " This signifies my body." Although he labored with great success in Swit- zerland, he yet bore some resemblance to Dr. Carlstadt, in his stormy proceedings, for he destroyed the images, bells, organs, and the like. Zwingli took Oarlstadt's side against Luther. John Oecolampadius, professor and pastor in Basle, and a friend of Mclanchthon's youth, united with him in the same unsatisfactory view of the Lord's Supper. Luther was greatly grieved at these innovations, and attacked them with terrible earnestness. He called the Sv/iss Sacramentarians. We shall not introduce those matters, which more properly belong to the Life of Luther. Adhering to his declaration : " Thus it is written," he laid powerful blows upon the Sacramentarians, who replied in equally violent and biting publications. Although Mc- lanchthon had not mingled in the strife up to the present time, he yet stood on Luther's side. He too felt himself bound by the express words of the Bible. Even from Spire, as early as the year 1529, he had written to his otherwise dearly beloved friend Oecolampadius concerning this matter : " It is very painful to me that discord should have arisen in this matter, ordained by Christ himself to THE CONFERENCE AT MAEBURG. 83 establish an indissoluble love. Never lias anxiety for any matter disturbed my heart more than my anxiety in this. And I have not only myself considered what might be said for and against this matter, but I have also examined the opinions of the ancients. For I should not like to stand up as the author or defender of any new dogma in the Church. After having thus weighed what seemed to be best established on both sides, I will express my senti- ments, with your permission, but I cannot agree with your opinion." He then reviews the objections of opponents. One of these objections was, that the ahsent body of Christ could not be present. In answer to this he says : "I know that there is a promise of Christ ; ' I am with you alway, even unto the end of the world ;' and other ones similar to this, in which it is not necessary to separate his humanity from his divinity ; and therefore I am of the opinion that this sacrament is a testimony of the true pre- sence. . . . That opinion, that Christ has taken possession of a part of heaven in such a manner that he is shut up in it as in a prison, is one altogether unworthy of a Chris- tian." Such an important question should not be judged by the rules of geometry, but by the word of God. He also says, that the most distinguished Fathers of the Church explain the sacrament like those of the Evangelical party. In the conclusion of his letter he yet presents a variety of considerations. "I observe," he says, "that your cause relies upon the assistance of the understanding and subtleties, and that you are not only employing public but secret arts also, to attract attention ; and I doubt whether these will further your cause more than public ones. I am well aw^are of your own modesty ; therefore I consider it necessary to remind you to reflect, that even shrewd and prudent persons may sometimes fall, and it is 84 LIFEOPMELANCnTnON. , particularly dangerous to rely upon our own reason in spiritual matters." Melanclitlion gave up all thoughts of a conference concerning this matter. However, this plan, entertained by another individual also, was soon to be realized. The Landgrave Philip of Hesse saw what incalculable mischief would follow a divi- sion of the Germans and the Swiss. He regarded the matter from a political point of view, because a party, divided in itself, could not accomplish that which it miglit do when united. But he also appreciated the religious aspect of the question. It was soon discovered to which side he leaned in this dispute. Be this as it may, the Landgrave considered it advisable to arrange a conference at Marburg between the Germans and the Swiss. Al- though the doctrine of the Lord's Supper was the principal point of difference, there were yet besides this a number of other differences. Although Melanchthon had suggested the idea of such a conference to Oecolampadius, he now dissuaded from it, when the Landgrave wished such an one to take place. With Luther he believed that the con- ference would not be productive of good. But finally both parties consented. The day after Michaelmas, the Wittenbergians, Luther, Melanchthon and Jonas, arrived in Marburg, after Zwingli, Oecolampa- dius, Buccr ^nd Hedio, had already arrived. Andrew Osiander, of Nuremberg, Brenz of Hall, and Stephen Agricola of Augsburg, arrived after this. Jonas cannot sufficiently extol the gracious, friendly, even princely re- ception, they met with. Although it had at first been arranged that they should lodge in the city, the Land- grave now received them into his palace. Jonas remarks : *' This has been done in these forests, not only in honor of learning, but of the true God and Christ, whom we THE CONFERENCE AT MARBURG. 85 preacli. Would to God that everything might be decided to the honor of Christ !" Melanchthon reported the proceedings of the conference to the Elector John of Saxony, and likewise to Duke Henry of Saxony. We follow his narrative, which gives us a clear view of this important meeting. At first, Luther conversed with Oecolampadius alone, and Melanch- thon Avith Zwingli. It was stated that Zwingli was accused of teaching that Original Sin was not sin, and that Bap- tism did not secure to children forgiveness of Original Sin. That he declared concerning the Lord's Supper, that the body and blood of Christ are not truly in the sacrament. He is also said to teach that the Holy Ghost is not given through the Word and Sacrament, but Avith- out the Avord and sacrament. Further, it is asserted, that some do not teach correctly of the Divinity of Christ, and also spoke awkAvardly of Justification before God. That they did not insist enough upon the doctrine of Faith. Zwingli hereupon declared that he ahvays believed, and did still believe, tliat Christ is true God and man. That it is not his fault if others have taught improperly. They disputed a long time concerning original sin, and the means by which the Holy Ghost is communicated. Zwingli yielded this point. On the 2d of October, the folloAvIng day, they began the principal battle on the Sacrament of the Lord's Supper. The Land-e Avas overturned, and he strained the wrist of his right hand so seriously that he could not use it ; and it was thought for some time that it was broken. He not only arrived in Ratisbon in great pain, but could not use his hand for a considerable time. He dictated his letters to Cruci"-er, whom he therefore called his "other self." On the 4th of April, he for the first time, and with great difiiculty, wrote to Eber in Wittenberg, and expresses the wish that God might make him a useful instrument in the Church. On the following day the diet was opened by the Emperor 184 LIFE OF MELANCIITIION. himself. He expressed his wish to restore harmony, and thought the best way to accomplish this would be to ap- point honorable and peaceable persons, who should discuss the contested articles of religion, and endeavor to bring about a compromise. They should then make a report, and finally consult with the Papal nuncio Contarini, whom the Emperor called a friend of peace. Melanch- thon wrote to Dietrich : " This is a dangerous business, and therefore our friends have been disputing for two days among; themselves. The more determined of them will only agree to a continuation of the discussion of Worms, but others are willing to permit the Emperor to try this new way." The opinion of the latter was at last given to the Emperor as the decision of the Protestants. He ap- pointed Pflug, Eck, and Groper, of the Catholics ; and Mclanchthon, Eucer, and Pistorius, of the Protestants, to discuss the articles.* The Cotmt Palatine Frederick, and Granvella, were to officiate as moderators during this discussion ; and some other persons were also appointed to attend as hearers and witnesses. Burkard, in a letter to chancellor Brlick, thus judges the different speakers at this Conference: "What hope of the spread of truth can be entertained, when they take the drunken Eck for such important matters, who values wine more than all religion ? Julius (Pflug) is alto- gether dependent upon the Pope ; the third, Groper, is a worthy, modest, and not unlearned man, but he will be overcome by the noise on the one side, and by craftiness on the other, and perhaps he will also introduce his own * Melanchthon wrote an enigma upon the names of these persons, playing upon the German words Pflug (plow), Eck (harrow), Groper (digging), &c. As this could not retain its meaning in a translation, we have omitted it from the text. — T. ■WORMS AND RATISBON. 185 peculiar opinions, which do not altogether agree with the truth of the Gospel. I have confidence in all our Theolo- gians here present, and am convinced that they will not forsake the truth." Before the debate began, the Emperor summoned them into his presence, and exhorted them, in a very conde- scending manner, that they should transact this matter in a friendly manner, and not lose sight of the glory of God, and the general welfare. The Catholics novf wished that they would begin with the disputed articles, the Lord's Supper, the power of the Church, the pope, masses, secret masses, monastic vows, celibacy of priests, and the one kind in the Sacrament, and then pass over to the articles of Justification, of merit, and of good works. By this we can easily see, that at the outset they were anxious to frustrate the discussion. But when the discussion was about to begin, on April 27th, the Emperor pre- sented a book, which contained an attempt to reconcile these articles, with the direction "that the persons selected should examine it, and correct whatever was opposed to Holy Scripture, but suffer everything Christian to remain." This book was afterwards called the Ratishon hooJc, and also the Ratishon Interim, and was known to the Witten- bergers before. For the Margrave Joachim, of Branden- burg, had already sent it to Luther, that he might give his opinion, as early as February 4th. Luther said of it : " These people (the authors of the book), whoever they are, mean very well, but their propositions are impossible, and such as the Pope, Cardinals, Bishops, and Prebendaries, can never agree to Besides this, it contains many points which our side will not and cannot adopt. The best thing to be done, would be to appoint pious and learned men to judge what and where is God's word." The author IG* 186 LIFE OF MELANCHTHON. of the book was not known with certainty ; some looked upon Wizel as the author, others, Groper. Mehmchthon believed that Groper had prepared it, with the help of a young Imperial Counsellor, Gerhard Volcruck, and also Bucer's ; that he had presented it to Capito, and then sent it to the Landgrave Philip, and the Elector of Branden- burg. By the last it had been sent to Luther. The book contained 23 articles, which were treated in such a manner that they could be called half-Catholic, and half-Protestant. Thus it came to pass as Luther had said, that it neither gave satisfaction to the Catholics nor to the Protestants. But as the Emperor valued it highly, and wished it to be made the basis of their deliberations, this was done, " al- though I was much afraid," says Melanchthon, "that this book would cause no little strife." They passed over the first articles, of creation, the perfect state of man before the fall, of free will, of the origin of sin, and of original sin, without any .difiiculty. Now they came to the article on Justification. This was not at all satisfactory to either party, and therefore they substituted another. Eck had proposed a formula, but Melanchthon objected to it. They disputed about it for several days, and at last agreed to a formula, concerning Avhich the Saxon counsellors wrote to the Elector, that in the main it was not opposed to the Augsburg Confession and the Apology, "and that the words employed were sufficiently clear, so that it could not be perverted to a misunderstanding." The counsellors highly commended the firmness of their Theologians, and Melanchthon in particular. They relate to the Elector, that Melanchthon had expressed himself before all the Theologians and Granvella, to tlie following effect : " that he would rather die than yield anything against his con- science and the truth, for it Avould bring about his death, WORMS AND RATISBON. 187 for lie could not reconcile it to his conscience." But the Elector was by no means pleased with the formula of agreement in regard to justification, which thcj had sent to him; for he thought that their opponents wished "either entirely to cast aside, or at least obscure, the doctrine that we are saved by faith alone." He therefore laid this for- mula before Dr. Luther and Pomeranus, who could not but say that it might easily lead to a misunderstanding. He therefore, ISIay 13th, informed his counsellors that he could not possibly agree to it. However, Luther entreated the Elector " not to write too severe a letter to Melanchthon and his friends, lest he should again trouble himself to death. For they have still retained our beloved Confes- sion, and have adhered steadfastly to this, even if every thing else should fail." The Elector, who had intended to go to Ratisbon himself, now remained at home, and sent Amsdorf, a man who strictly adhered to the Confession, in his place. He and the Duke of Pomerania arrived in Ratisbon on the 13th of May. The next point to be discussed, was the article of the Church. It was very easy to predict that this AA'Ould be an apple of discord, for the Ratisbon book maintained that there must be a power in the Church to interpret the Bible, and that private individuals did not enjoy this power; also, that no private individual has the right to oppose the majority. Much contention ensued, in which Granvclla himself mingled, and said to Melanchthon, he should read the article more carefully. Melanchthon replied, "that he had read it frequently, and even in Wittenberg ; but they should know that he could not, and would not approve of it. For if the power referred to by them, was to be given to the Councils, many errors of former Councils must be sanctioned, and posterity would also be grievously buixleued 188 LIFE OF MELANCHTIION. thereby." Melanclitlion was so determined that they could not agree, and they were obliged to pass on to other arti- cles. The book next spoke of the doctrine of the Sacra- ments. Melanchthon consented to retain Confirmation, although all abuses connected Avith it should be abolished, the Catechism studied diligently, and "true and earnest prayer" connected with it. When the article on the Lord's Supper was made the order of the day, it caused a violent debate, which lasted for eight days. The Catholics presented a formula de- claring transubstantiation, and maintained all the abuses which had crept into the Eoman Church on account of this false doctrine. Melanchthon had before given the warning in vain, that Eck ought not to be permitted to indvilge in his bullying and abusing, otherwise "he might kindle a fire which he would not be able to extinguish."* The Protestants referred to the gross abuses attending the car- rying about and adoration of the Sacrament, and also spoke of the ridiculous case which had already been dis- cussed by the Catholics in their own writings, what a mouse was eating when she gnaws the consecrated bread. The Protestants adhered to the doctrine of the Bible and of the ancient Church, that the Sacraments are only Sacraments when they are used, and not so when they are not used. It was during this contest, manfully waged by the Protest- * Eck, during the heat of disputation, made use of some puzzling sophism, at which Melanchthon paused to revolve the statement in his mind, and at length replied: "I will give you an answer to- morrow." "Oh," said his antagonist, "there is no merit or honor in that, if you cannot answer mo immediately." To which he re- plied in these memorable words : " My good Doctor, I am not seek- ing my own glory in this business, but truth ; I say then, God willing, you shall have an answer to-morrow." — {Adam. Lives of Germ. Theolog. Cox.) WORMS AND RATISBON. 189 ants, that, as Melanclithon tells us, " Eck became sick, having become too excited, perhaps, and drinking so exces- sively afterwards, that a fever followed." The articles on Confession and Satisfaction again led to violent discussions, because Groper insisted upon the enumeration of particular sins. He thought, as the Church had the right of binding and loosing, this was a court of justice, where it was neces- sary for the Judge to hear the case ; and because in Con- fession, satisfaction was imposed to heal the Avounds, the priest ought to know beforehand whether the injury is great or small. Melanchthon disproved these propositions, and proposed a milder article. Granvella was greatly dis- pleased at this, and said "many evil words" to Melanch- thon. "So that," he relates himself, "the next day, at the beginning of the debate, I complained, and said if it was intended that I should not express my opinions, I would stay away in future." The Envoy excused himself, and pacified him. The article concerning the order of Church Government, and the power of the Bishops, again brought about a sharp conflict. When he observed that it had been prepared in a very sly manner, " I became very impatient, and opposed the entire article," he reports him- self. They simply wished to retain the entire Papacy. Melanchthon w-as here obliged not only to battle against the Catholics, but also with Bucer and the Hessian chan- cellor. Granvella assured him, that if he would not accept this article, he would prevent the entire work of Reforma- tion. Even the Elector Joachim sent a deputy to him, to urge him to accept this article. Melanchthon says: "I gave him a very short answer." They then considered the articles on the Invocation of Saints, Masses, One kind, Celibacy, and Monastic Life. Melanchthon remarks: "Although there was much opposition, we presented coun- 190 LIFE OF MELANCHTHON. ter-articles to all these." Because he adhered to the truth, ■R-hich he had discovered and confessed in a determined manner, prompted partly hy his own conscience and the exhortations of the Elector and his counsellors, he was declared to be a stubborn person, and he was even accused to the Emperor. The latter expressed himself very unfa- vorably in regard to him to the Landgrave Philip, lie was particularly accused of being governed by Luther, and also led by the French ambassador. Under these circum- stances, Melanchthon believed it necessary to defend him- self before the Emperor against these unjust accusations. He addressed a letter to him, of which we shall communi- cate some parts. He declares in the most positive manner that he had no instructions from Luther, and was not at all connected with the French ambassador, and that his Elector had only given the general direction, that they should not depart from the truth. " This is a direction which must be deeply engraven upon every heart, without the orders of an Elector." Further on he says : " I have always acted according to my own convictions, and have never contended about useless things." He then proceeds to speak of Councils, and of Auricular Confession, showing their want of foundation ; and also, that he had sought peace. " However, even moderation must have its bounds. That Truth, which the Son of God revealed to us from the bosom of the Father, should shine in the Church. And I wish your Lnperial Majesty could see into my heart, so that you might judge truthfully what my endeavors in regard to these disputes have been for many years. A true, scrip- turally developed, and sure doctrine, and one that will be beneficial to the Church, must be found." He concludes this letter, so faithful to the Confession, in the following manner : "I know that our doctrine is the doctrine of the WORMS AND 11 AT IS BON. 191 true Catholic Churcli, and I believe that many -wise men confess the same. But those believe that we have gone farther in the abolition of abuses than was necessary. They wish to retain a species of adoration of the saints, private masses, and the like. Therefore they wish us to take a step backwards, and to approve the first germs of these abuses. As I am not able to do this, I again urgently pray for my dismissal." The Elector rejoiced at this firmness, and therefore wrote to his counsellors: "We have with great satisfaction heard that Magister Philip proves himself firm and faithful in this business, and hope that Almighty God will graciously sustain Hm in this course." On the 16th of May, the religious discussion was brought to a close ; and May 31, the Protestants presented a me- morial to the Emperor, in which they refer to nine articles in particular, which they could not accept on any consi- deration. They treated of the Church, the Sacrament, the enumeration of particular sins in Confession, of Satis- faction, of the Unity of the Church and Ordination, of the Saints,.- the Mass, Secret Masses, and the Celibacy of the Priesthood. We may easily understand that the Em- peror, who was very desirous of a union, was not at all satisfied with such a conclusion. As he believed that very much depended upon Luther in this matter, he even sent a deputation to him. It was composed of Prince John of Anhalt, Matthias von Schulenburg, and Alexander Alesius. They arrived in Wittenberg on the 7th of June, and conferred with him a few days. But they did not find a hearing here; for Luther's motto was the word, once expressed in a letter to the Elector : " It is impossible to reconcile Christ and the serpent." They therefore re- 192 LIFE OP MELANCHTnON. turned to Ratisbon without effecting their purpose. Me- lanchthon expressed himself in a very decided and clear manner in regard to the Ratisbon book, in an address to the States. He says of the rejected articles : " I -will not accept one of them, nor patch at them any more." Of the omitted articles, to ■svhich Confirmation and Extreme Unction belong, he said : " We -would not contend much about these, if we could agree in other points." He then speaks of the articles -svhich were looked upon as agreed upon, while they were nevertheless not agreed upon. He here had many objections to make to the book in reference to Justification, the state of Grace, Sin, and the like. He concludes his opinion in these beautiful words : "I cannot and will not accept this book, and pray God, the Father of our Lord Jesus Christ, that he would grant good coun- sels and help to us all, and that he would guard and rule his Church, which he has redeemed by his Son unto eter- nal life, and which he still wonderfully preserves. How- ever, in order that each and every one may know what I believe, I wish to declare by this, that I hold the doctrine of our Church, as it is contained in our Confession and Apology, and that, with the help of God, I intend to abide by it. I also thank God that he has again illuminated his Church, and would not wish to give any occasion to' darken the pure doctrine again." But the Catholics rejected the book also ; Eck called it an insipid book, and expressed himself against it in the most decided manner. Now the final decree of the Diet was to be issued. The Protestants previously, however, presented their declara- tion, prepared by Melanchthon, who, at the Emperor's request, also delivered an opinion concerning the Refor- mation, on the 18th of July. He was willing to grant WORMS AND RATISBON. 193 temporal power to tlie BIsliops, an opinion which he ex- pressed at different times, without considering Avhat dan- gers this must necessarily cause. At last, on the 29th of July, the recess of the Diet took place. The religious difficulties were postponed, to be decided at a Council soon to be held, or postponed to the next diet, in case no Coun- cil should be convened within 15 months. The Peace of Nuremberg was to be observed until that time. On the 30th of July, Melanchthon departed from Ratis- bon. He did not go by way of Nuremberg, although he had been invited thither in the most urgent manner, but came to Leipzig, where he zealously labored to have his beloved friend Camerarius called to the University. He thus speaks of his friend in a letter to Duke Henry: " He is peaceable, modest, and sincere, and so learned in Philosophy and Eloquence, that he is excelled by few in foreign and German lands." In consequence of this the Duke called him. When, to the great sorrow of the Protestants, Duke Henry was gathered unto his fathers, the young Duke Maurice entered upon the government with the most promising prospects. During his reign Camerarius came to Leipzig, and thus into the vicinity of his friend Me- lanchthon. 17 194 LIFE or MELANCHTHON. CHAPTER XXI. PROGRESS OF THE REFORMATION. "While the Protestants were enjoying a period of rest, because the Emperor was busily occupied with the Turks and the pirates of Algiers, the work of the Reformation advanced more and more. And where it could not be done peacefully, the power of the princes was now and then employed. In the beginning of the year 1541, the Bishop of Naumburg-Zeitz had died, and the Chapter elected the well-known Julius von Pflug, Bishop. When the Elector John Frederick heard of this, he pronounced the election invalid, not only because the citizens in that region had long since been friends of the Gospel, but also because the right of protectorship of the Bishopric be- longed to him. He proceeded upon the almost unbounded right of sovereignty — even over the Church, and we can- not expect anything else from him, but that he would appoint a decidedly Evangelical Bishop to this important see. He asked the advice of his Theologians, who, in their opinion, likewise took for granted, that the right of electing the Bishop belonged to him. They advised him to elect a Christian man, and at the same time one who was descended from a princely family. The Chapter, which was ordered to proceed to another election, refused to do so ; so that the Elector found him- PROGRESS OF THE REFORMATION. 195 self compelled to interfere by force of arms, notwithstand- ing the threats of the Emperor. On the first of November, the Wittenbergers prepared an Opinion in regard to the election of the Bishop, in -v^-hich they express a wish that the chapter of Naumburg might be preserved, because encouragement to study was thus given to the nobility, although the chapter itself must be improved and reformed in a Christian manner. If the chapter wished to elect another man, it ought not to be "a young fellow," but a man "who has an affection for Christian doctrine, and proper exercises in the Church, and would altogether set a good example." They propose Prince George Von Anhalt, who is especially recommended by Melanchthon, who gives him this testimony, that "he rightly understands the doctrine of the Gospel, is pious, and would care for the interests of the Church." Against the opinion prevailing in regard to the prince, that he merely wished to do things by halves, Melanchthon declared that, on the contrary, the prince wished no patch-work in doctrine, and would not listen to any articles, in Ratisbon, which could be twisted. The Licentiate Amsdorf, however. Superintendent of Mag- deburg, could not be prevailed upon to accept a bishopric. The Opinion generally demands a thorough Reformation, a pious, reasonable preacher, " who would not preach the Church empty," abolition of the mass, and good schools. The Bishop and the Canons should not grant any power to the Bishop ; and the noblemen who should be elected Canons, should not merely be hunters and idle persons, but able men. Even if the Chapter should retain the right of election, the Elector should nevertheless retain his power, to sec to it that proper persons would be elected, and improper ones rejected. But, as before remarked, the Chapter would not proceed to another election ; and ano- 196 LIFE OF MELANCHTHON. ther Opinion adjudged the right to the Elector, under these circumstances, to nominate a proper person for the see, to the nobility and the senators of the cities, " in order that the churches and country might be supplied." The Elector placed great confidence in Amsdorf, and succeeded in having him elected Bishop. On the 10th of January, he was installed into his office in the presence of Melanchthon, •who had been appointed to reform the churches and schools in the See. From this time, this region enjoyed the blessed influences of the Gospel. A Reformation was also to be brought about in the Elec- torate of Cologne. The present Elector, and Archbishop Herman, Count of Wied, was a friend of the Evangelical doctrine, and had for several years been actively engao-ed in improving Church matters. It is true that he Avas counselled by Groper, with whom we became acquainted at the Diet of Ratisbon. But now he wished to make further advances, with the assistance of Melanchthon and Bucer. Buccr had come to Bonn at the close of the year 1542, in order to begin the Reformation. In January, 1543, the Archbishop sent Magister Erdmann to Wittenberg, to in- vite Melanchthon to Bonn for the same purpose. The Landgrave Philip also urged him to go thither. He re- plied to him, that it was to be feared that the Chapter of the Archbishop would not yield, and that the Pope would urge them to elect another Bishop. That he was willing to venture his body and life for such a pious old prince. " But such a work requires men who are able to preach, and so to present the truth to the people, that they may be encouraged, and not deterred by the opposition of thd other side." He also excused himself on account of his numerous duties in the University, and thought that even if the Elector desired a true change, yet those in power PROGRESS OF THE REFORMATION. 197 only labored to bring about a Reformation, in which the adoration of the saints, and daily masses, might still find a place. On the 12th of March, Bucer wrote a very pressing letter to induce him to come, as his labors coul(^ be completed in 10 or 12 days. But he did not go. In April, Father Medmann again appeared in Wittenberg in behalf of the aged Elector, in order to induce him to come. He sent him with a letter to his own Elector and lord, in which he declared that he had no inclination to go, but also added: " I will obey whatever your Electoral Grace ' may order in this matter." The Elector, "because this is a godly and Christian work," at once gave him leave of absence for six or seven weeks. He also allowed him one hundred gold florins, and two troopers as an escort. On the 17th of April he departed, accompanied by Justus Jonas, the son of the Rector, and Jerome ScHREiBER, and reached Bonn, where the Archbishop resided, on the 4th of May. He writes to some one, that two plans of reformation had been proposed ; one, which was simple and pure, prepared by Bucer ; the other, by Groper, who endeavored to excuse and establish abuses, as we may suppose from the book of Ratisbon. What strange sights met his eyes here! He writes to Camerarius: "You could not look without tears upon the ruin of the churches here, in which crowds of people still daily run to the images of the Saints. This is the main thing- of relio-ion, in the eyes of the ignorant multitude." He wrote the same to Bugenhagen, and especially referred to the deplo- rable ignorance of the clergy. And yet Groper, in his own way, wished to hold fast this state of things. The aged Archbishop, of whom Melanchthon says that he has the best intentions, " confesses that an improvement is necessary, and protests that he wishes a true and thorough 17* 198 LIFE OF MELANCHTHON. reformation, and that he is not afraid of dangers." He therefore placed more confidence in Bucer than in Groper. Although the nobility and the cities expressed themselves favorable to such a reformation, they were opposed by Cologne and the Chapter. The Landgrave informed the Archbishop that he and the other allies would come to his assistance, should it be necessary. Pistorius assisted Bucer. Melanchthon writes to Luther of both these men, that their preaching was largely attended, and that they taught pure and correct doctrine. He superintended their labors, and wrote to Cruciger, May 23d, that the entire work was almost completed, and that he would extricate himself as soon as possible. A short time before this, he also sent a little letter to his son Philip, which we cannot bear to omit here : " Although I have public cares enough, I yet also bear the domestic ones about with me. These you should lighten by your diligence and obedience, especially as you know with how much love we have raised and cared for you. I therefore admonish you, that you walk in the fear of God, and strive, first of all, to please God, the eternal Judge, and then also good men, and that you will show greater diligence and care in this for my sake. Heartily obey your mother, whom you could already support by your age and virtue." It was already known at Rome what they were doing in Cologne. The Pope, therefore, sent an admonition to that city, of which Melanchthon writes : " He buries Christ, and promises a change of affairs." But the Archbishop did not permit this to terrify him. When the plan or book of the Reformation was finished, it was read to him, in the presence of the dean of the cathedral. Count von Stolberg, and other counsellors. Six days were spent in reading PROGRESS OF THE REFORMATION. 199 and discussing it. The Bible, translated by Luther, was lying before them. The Elector himself looked for the passages referred to. He approved of the book, and it was also unanimously adopted by the chamber of deputies. But the Chapter and Clergy of Cologne, led by Groper, were most decidedly opposed to it. And at the same time the superstitious populace was excited against it, and their opposition was considerably increased by a lampoon written by a Carmelite monk named Billig. Towards the end of July, Meliiteelithon departed, and passed through Frankfort, where he closed a dispute con- cerning some customs in the Lord's Supper ; and also through Weimar, where the Court wished to see him, and arrived in Wittenberg on the 15th of Aucjust. It is true he had been absent for a longer time than had been allowed by the Elector. So much more did the professors and students rejoice who had gone to meet and escort him into the city. A few days afterwards he wrote to Dietrich : " The Reformation of the Church is, by the grace of God, progressing A^ery finely in the territory of Cologne ;" and to Matthesius : " The Reformation is already introduced into several cities, and pious and learned preachers teach faithfully and purely. We will pray God that he would suffer the light of his truth to shine far and wide, and also preserve it." Great as his hopes of a prosperous progress of the Reformation in the Electorate of Cologne were, he was obliged to relinquish them to a considerable degree, when he heard that the refractory Chapter had accused the aged Archbishop before the Pope and the Emperor. Finally the old man was deposed from his office, and the work of Reformation, which had thus been commenced, was extinguished. 200 LIFE OF MELANCHTHON. CHAPTER XXII. THE SCHOOL OF TRIBULATION. We have learned before that Melanchthon was compelled to pass through much 'tribulation. But the year 1544 is particularly marked in this respect. Domestic afflictions are certainly among the bitterest we are called upon to bear, and such he amply experienced. His favorite daughter, Anna, had formed an unhappy marriage with the poet Sabinus, who was a frivolous debauchee, and wished to be divorced from her. However, the Lord sepa- rated them by the death of Anna, in 1547. We shall speak of this again. His son Philip also gave him much trouble. While he was yet a student of law, about nine- teen years old, he was betrothed to a young woman of Leipzig, without the knowledge of his parents. This grieved his father exceedingly. But he was still more troubled on account of his rela- tions with Luther, with whom he was at variance at this time. This was caused by Melanchthon's changed views of the doctrine of the Lord's Supper. We have remarked before that it was an arbitrary act on his part, and one which has done much harm, to alter the Augsburg Confes- sion. For it was not his private work, but a public Con- fession. He altered this document in the editions of 1533 and 1535, but it was not until the year 1540 that he pub- lished a greatly changed edition. An old account says that Luther found fault with him on this account, and said SCHOOL OF TRIBULATION. 201 to liim : " Philip, you are not acting rightly in altering the Augsburg Confession so often, for it is not your book, but the book of the Church." These alterations particularly referred to the doctrine of the Lord's Supper, with which Eck had reproached him at Worms. He expressed this article in such a manner that the Catholics and the Reformed could include their views. This may have been satisfactory enough to the Reformed, but the Lutherans were highly displeased. Luther adhered to the bodily eating and drinking of the body and blood, as he had taught from the beginning. Although he had not laid so great a stress upon this point for the last few years, he now asserted it again. There were some faithful adherents of the Gospel in Venice, who were compelled to endure great oppression. They applied to Luther, and complained of their afflictions, and spoke particularly also of the spread of the Swiss views of the Lord's Supper. Luther replied, that he had only formed a concord with the Upper Germans, but would have nothing to do with the Swiss, particularly those of Zurich. They are indeed learned, but intoxicated men, who merely eat common bread in the Lord's Supper. They should beware of false prophets, and adhere strictly to the doctrine of the con- nection of the body and blood of Christ with the bread and wine, even if many should think of a transubstantia- tion. When Melanchthon heard of this letter, he was much grieved, for he thought that Luther had conceded transubstantiation, which, however, was not the case. But the flame only began to break forth somewhat in the year 1544. During this year the Reformation book of Cologne was brought to Wittenberg. When Luther came to the article on the Lord's Supper, he would not read any fur- ther, and wrote to Chancellor Brlick, who had sent it for 202 LIFE OF MELANCHTHON. his inspection, by the order of the Elector : " The book does not only tolerate, but encourages the fanatics, and is far more favorable to their doctrine than our own. If I am to read the whole of it, our gracious Master must allow me further time, until my displeasure has abated. Other- wise I do not wish to look at it. And besides this, as the Bishop shows, it is altogether too long and too great non- sense, so that I can well perceive that chatterer, Bucer, in it." It is true that Bucer had prepared the book, but not without Melanchthon's approbation. Luther had said, in the spring of this year, that he did not suspect Melanchthon in the least. But when he visited Amsdorf during the summer, and was in the habit of thun- dering against the Sacramentarians, in the pulpit and elsewhere, Melanchthon feared the worst, and wrote both to Bucer, and to Bullinger in Zurich, that Luther had never treated this matter more violently than at present, and that, on the whole, there was little hope of peace. At last Luther published his " Short Confession" concern- ing the Lord's Supper, which is one of his ablest produc- tions. However strongly he attacked the SAviss in this, nothing was said of Bucer and Melanchthon, the latter of whom had feared an attack. About this time, as Melanch- thon himself states in a letter to Myconius, October 10th, 1544, he had a conversation with Luther, in Avhich he assured him that he had always granted a union of Christ with the bread and wine ; so that if bread and wine are taken, Christ is truly present, and makes us his members. He believes that Luther was satisfied with this ; but if not, he would be obliged to think of removing from Witten- berg, which he had been advised to do, and for which he had many and weighty reasons. However, after some time, a better state of feeling seemed to be established, so SCHOOL OF TRIBULATION. 203 that Mclanchthon could reply to Chancellor Brlick's in- quiries, "that there was nothing of importance:" and Brlick wrote to the Elector, " I cannot learn anything from Philip, but that he and Martin are very good friends. May the Almighty add his blessing to it I" But Luther's Short Confession had called forth a vio- lent refutation from Bullinger, and it was again feared that Luther would make another attack, especially upon Melanchthon, who was a correspondent of Bullinger. The Elector heard of it, and directed his Chancellor to pacify Luther, and to request him not to attack Melanchthon, " which, if it should take place, would cause us a great deal of sorrow." If Philippus adhered to those of Zurich or others, Luther should admonish him in a Christian and paternal manner, and that would certainly be effectual. Their ancient friendship was gradually restored, whether by a conversation with Melanchthon or in some other way, is not known. That Luther was not induced to depart from the true doctrine by the attacks from Zurich, is evi- dent in a letter, addressed by him to a friend, not long before his death, from which we merely extract these words : " I am satisfied with this blessedness of the Psalm, ' Blessed is the man that walketh not in the counsel of the Sacramentarians, nor standeth in the way of the Zwing- lians, nor sitteth in the scat of the Zurichers. Here you have my opinion.' " So many sorrows resting upon Melanchthon injuriously affected his body and spirit. He was seized by another illness in July, 15-14. He wrote to Veit Dietrich, July 1 : " Dearest Veit, while I am writing this, I am suffering severely from an affection of the spleen, which has been caused by the afilictions which have weighed upon me for the last two months ; and if my spleen ulcerates, I shall 204 LIFE OF MELANCHTIION. lose my life." Ilis dear friend Camerarius, -who had heard of this illness, hastened to Wittenberg, to see and comfort him. On the 6th of July, the sufferer was able to write to Myconius : " Although my health is not yet established, (for the disease of the stone is added to my other afflic- tions, and in two days I have passed three stones with great pain,) yet I attend to my scholastic labors, to Avhich God has called me, and I pray for the civil government." He at this time also received the sad tidings that one of his best friends, the celebrated Jerome Baumgartner, of Nuremberg, had been captured by the robber-knight, Albert von Rosenberg, when he was returning from the Diet of Spire. We cannot deny ourselves the pleasure to communicate some parts of the letter of consolation, ad- dressed to Baumgiirtner's wife by Melanchthon : " We pray God that he Avill not permit you to sink in this great distress, but would by his Holy Spirit grant you comfort and strength, as he has often promised that he is a God who dwelleth with the sorrowful, as I have often expe- rienced in no slight afflictions. And may you particularly console yourself with these three considerations : first, that what our Saviour said is certainly true, that all our hairs are numbered by God ; that is, that God regards and pre- serves us, although we may be in danger. Therefore, even as he preserved Daniel among the lions, so he will also comfort and preserve your lord in the midst of the robbers who have captured him. In the seco7id place, that this also is certainly true, that the Divine Majesty has promised, and pledged itself, to be Avith the troubled and terrified who call upon him, as it is written in the 37th chapter of the Prophet Isaiah. Therefore you should not doubt that the Eternal God is with your lord and you, and will strengthen and save you from this great distress. In the WORMS AND RATISBON AGAIN. 205 third 2)lacc, it is certain that it is God's will that we should acknowledge him by calling upon him, and that he will manifest his presence by those gifts for which we pray, as he has said, ' Call upon me in the day of trouble ; I will deliver thee, and thou shalt glorify me.' Therefore you should not doubt that God will hear you, and the many Chi'istians who are praying that the Lord would restore your husband to you with joy. May the Eternal God, the Father of our Lord Jesus Christ, do this for his own glory, and at all times comfort and protect you and your husband. Amen." He wrote this on the 9th July, 1544 ; but, with many other sympathizing friends, was obliged to wait an entire year, until the prisoner regained his liberty, and could return to his family. CHAPTER XXIII. WORMS AND RATISBON AGAIN. When the just-mentioned Baumgiirtner attended the Diet of Spire, in 1544, as the deputy from Nuremberg, the Emperor demanded the assistance of the states of the Empire against the Turks, who were giving his brother Ferdinand much trouble in Hungary. The Protestants took advantage of this opportunity, and before all de- manded a fixed peace, and equal rights with the Catholics. The Emperor made many promises, and appointed a new diet to be held at Worms. He would have a Plan of Reformation prepared by learned and peaceable men, and 18 206 LIFE OF MELANCnTHON. tlic Protestants should also present their plans. In the meantime there should be a general peace, and no party persecute the other because of religion. Law-suits and proscriptions, on account of religion, should be abolished. These were pleasing prospects for the Protestants, but did not last very long ; for the Emperor now made peace with the king of France, and did not find any difficulty in using force of arms in Germany, as ho had long ago intended. The Pope also summoned a General Council of the Church, to meet in Trent in the spring of 1545, so that it was easy to see that the affairs of the Church would be disposed of • there, and not at the Diet. Melanchthon says, in a letter written January 11th, 1545, to Duke Albert, of Prussia : " The hope was entertained that the Emperor would call a National Synod, or Avould cause religion to be further dis- cussed ; but the Pope could not bear this. On this account the Council has been summoned for the 8th of April. Yesterday I received a letter from Worms, showing the violent feelings of the Emperor." However, the Elector caused a writing to be prepared for the Diet, called " The Reformation of Wittenberg," composed by Melanchthon. The Theologians of Witten- berg sent this Avork to the Elector, together with a letter, in which they say : "We have with due submission placed together our humble opinion, and have shown by what we intend to abide to the last." The work itself was divided into five parts, treating of the pure doctrine, the true use of the sacraments, of the ministry, of the maintenance of proper discipline, of the support of needful studies and schools, and also adds one article concerning bodily pro- tection and support. It was a mild and simple confession of the truth. At the same time, they also delivered an opinion in regard to one of Bucer's works, which had been WORMS AND RATISBON AGAIN. 207 sent to them for this purpose by the Elector. Bucer had proposed that at the Diet, the Evangelical states should unite in a complaint against the Pope, and refuse to ac- knowledge that he is the regular ecclesiastical power ; and therefore they should labor to bring about a general refor- mation. But, as it was generally said that the Emperor and the King of France intended to bring about the General Council, those at Wittenberg had good reason for declaring that the Emperor would reject such proposals on the part of the States. They should only wait until the meeting of the Council, for it would propose articles which would enable well-meaning men to see the folly of the Pope and bishops. They did not, therefore, agree with the Opinion of Stras- burg, and the Elector was perfectly satisfied with their judgment, for he said : " If the states on our side should accuse the Pope and his adherents before the Emperor, they would by this acknowledge his Majesty to be a judge in this matter." The result would be bad', for the Emperor was greatly influenced by the Spanish bishops and priests, " and we have not been able to permit or approve of men being judges of the w^ord of God." He also thought it would be best simply to abide by the Augsburg Confession, " for in it nothing is withheld from the Pope and his party," and there is no complaint made. But although he considered the work of his Theologians too mild, the chancellor de- fended it in a lengthy report of the 20th of January, in which he proves that it agrees fully with the Augsburg Confession and Apology, " which have, by the grace of God, accomplished much good." " God willing, this Ke- formation will do the same, and will serve to destroy and to disgrace the venomous priests before the world, and his Imperial Majesty also. And your Grace will observe that 208 LIFE OF MELANCHTHON. Martin and the rest agree fully with him in this." To the wish expressed by the Elector, that Luther should write something against the Pope, the prudent chancellor re- plied : " May it please your Electoral Grace to spare Martin, until we see that the Papal Council still carries on this villany. Then it will be necessary for him to use the axe valiantly, for which he has been gifted by God's grace with a more valiant spirit than other men." This axe Luther not long after wielded with destructive force, in his publication called, " The Papacy at Rome, founded by the Devil." The Landgrave of Hesse did not find much to object to in the Wittenberg Reformation. But at the Diet of Worms, which began at the end of March, it was not brought into notice at all, the Protest- ants themselves not insisting upon its delivery. The Em- peror's great object at the Diet of Worms was to induce the Protestants to send delegates to the Council of Trent, which was to be actually convened during the same year. This, however, they refused to do in the most decided manner. He then appointed another Diet, to be held in Ratisbon, January 6th, 1546, at which a religious discus- sion should take place. They saw very plainly that the Emperor contemplated violent measui-es, and therefore the Protestants met at the end of the year 1545, in order to renew the League of Smalkald. The Theologians of Wit- tenberg also advised this League, and said? "We pray that Almighty God may incline the princes and rulers to a cordial, lasting, and inseparable union." But this union was the very thing that was wanting. They resolved to accept the religious discussion at Ratisbon, but to protest against the Council of Trent, which began at last on the 7th of January, 1546. Melanchthon drew up a memorial irt this effect. WORMS AND EATISCON AGAIN. 209 As the Protestants had dedared that they would send representatives to the discussion at Ratisbon, it was now necessary to elect these delegates. We may suppose that the CouVt of the Elector had fixed upon Melanchthon, Avho had given such repeated evidences of his capability. But Luther appealed to the Elector with the words, "As it will be a useless and ineffectual council, of which we can hope nothing, Philip, who is indeed very ill, should be spared." In order to prevent Melanchthon's journey to Ratisbon, he even went to Brlick, and explained the state of things to him. Of Melanchthon, he said : " He is a faithful man, who fears or shuns no one, and besides this he is weak and sick. He had no little difficulty in getting him home alive from Mansfeld, for he would not eat or drink. If we should lose this man from the University, it is likely that half the University would leave on his account. He would not advise, but most faithfully dissuade them from sending him." They should send Dr. Zoch and Dr. Maior, who was at least more learned 'than the Emperor's ass. Cru- ciger also begged that he should be excused from this dis- cussion and journey. " However, if I knew," said the chancellor in his report, "that Melanchthon would not be excused from the disagreeable affairs at Mansfeld, I would rather advise and urge that he should be sent to Ratisbon. And Philip himself said that he would rather do the last than the first." The Elector yielded, but fii'st summoned Melanchthon to Torgau, in order to consult with him about the discussion at Ratisbon. He here, on the 11th of January, published an Opinion, in which he said that it is not known whether the Emperor will again present one of Groper's books, or whether the Augsburg Confession would be discussed, article upon article. The Emperor was ac- companied by a Spanish ecclesiastic, called Malvexda. 18* 210 LIFE OF MELANCHTHON. Melanclitlion thought that he would not fail to oppose the article on Justification. If they desired to destroy the whole discussion, it would be most useful to begin with this article, which is now known and highly esteemed through- out Germany, and among all the godly. This would soon bring matters to a close, and the Protestants could then publish a protest, that the opposite party would not be convinced, and that it would evidently be entirely useless to carry on further negotiations. The two persons pointed out by Luther, George Maior and Laurentius Zoch, were now chosen to attend the religious discussion at Ratisbon. It is said that Avhen Maior once more visited Luther before his departure, he found upon the door of Luther's study the following words in Latin : " Our professors must be examined concerning the Lord's Supper." Maior asked him : " Venerable Fa- ther, what is the meaning of these words ?" Luther re- plied : " They mean just what you read, and as they say ; and when you return home again, and I too, an examina- tion must be held, to which you as well as others shall be called." But when Maior in the most decided manner declared his adherence to the true doctrine of the sacra- ment, Luther spoke at length of this matter, and exhorted him to confess the same in the Church, in schools, and in private conversations, and by these means strengthen the brethren, lead his friends into the right way again, and oppose the wanton spirits. He who has the true Confes- sion cannot stand in one stable with heretics, nor give fair words to the devil and his knaves. A teacher who says nothing against errors is worse than an open fanatic. He either lies under one cover with the enemies, or lie is a doubter and Aveathervane, who is merely waiting to see whether Christ or the devil will gain the victory ; or he is LUTHER DIES, AND MELANCHTHON MOURNS. 211 altogether in a state of uncertainty, and is not worthy to be called a disciple, much less teacher." Thus Luther spake, and Maior thanked him for it. How steadfastly Luther adhered to the truth, which he had re- cognized in regard to the important article of the Sacra- ment, may be inferred from this, if it were not known long before. Yet we also know that he was at this time on the most friendly terms with Melanchthon, whom he twice took along with him to Eisleben. Philip was often found at his table, arid there was nothing but friendship between them. But in a few days this friendship was to receive a wound which this world could not heal. I do not refer to any change of doctrine, but to Luther's death, which to Me- lanchthon's great sorrow occurred very unexpectedly at Eisleben. CHAPTER XXIV. LUTHER DIES, AND MELANCHTHON MOURNS. Melanchthon saw him, his dearly beloved father, for the last time, on the 23d of January, 1546, on which day Luther with his three sons departed for Eisleben, there to assist in settling the difficulties between the Counts of Mansfeld. It is not a part of our design to describe the particulars of Luther's journey, his labors in Eisleben, his short illness, and his blessed death. Melanchthon wrote to Jonas, (and doubtless sent the letter along with him,) that the angel of the covenant might accompany the Doc- tor, and assist him in his efforts to restore a lasting and a-^ 212 LIFE OF MELANCIITHON. beneficial harmony between the Counts of Mansfeld ; and adds, that he was prevented from accompanying him by indisposition. He was at that time suffering from consti- pation, Avhich he attributed to the stone. And on the 31st of January he wrote to Luther himself that his wife had been greatly troubled about him and the boys, because they had heard that the river Saale was very much swollen. "Now we pray," he adds, "the everlasting God, and Fa- ther of our Lord Jesus Christ, that he would bring you all back again in health, when you have been successful in restoring harmony among the Counts of Mansfeld. By God's grace, we are here in the enjoyment of peace ; God grant that it may last for a long time." He received the most hearty greetings from Eisleben. On the 18th of February, on which day Luther had already made his happy departure from this world, Mclanchtho^j yet wrote to him. We will here present tlic beginning of this letter : " To the venerable man, Dr. Martin Luther, distinguished by learning, virtue, and wisdom, the restorer of the true docti'ine of the Gospel, his dearest father ! Revered Doc- tor, and dearest Father ! I thank you that you have written to me so often and kindly. And Ave now pray God, the eternal Father of our Lord Jesus Christ, that he would lead you all safely home." This prayer was not to be heard, or rather it was to be heard in a far higher sense. On the following day, February 19, he already received the sad tidings of the departure of his dear father, from Jonas. At 9 o'clock he was to lecture on the Epistle to the Romans, but his sorrow would not permit him to do so, and he said to the assembled students: "Beloved, pious young men ! — you know that I proposed to explain to you the Epistle to the Romans, according to the simple and natural meaning of the words, because in this is con- LUTHEll DIES, AND MELANCIITIION MOURNS. 213 tained the true doctrine of the Son of God, Avhich God in special mercy has also revealed to us, in this our day, through our vcnerahle father and dear teacher, Doctor Martin Lutlicr. But I have this day received so sad a letter, -which troubles and afflicts, and discourages me so much, that I doubt -whether I shall be able in future to discharge the duties of my office in the University. What this is I Avill now relate to you, especially as other persons have also advised me to do so, and especially that you may kno-w hoAV it came to pass, so that you may not relate it differently from -what is true, or may not believe other persons -who may circulate false reports in regard to the matter, as is generally the case. " On Wednesday, February 7, shortly before supper, Dr. Martinus -was attacked by his usual affection, a pain in the pit of the stomach, -with -which he -was several times afflicted here. This returned after supper, and as it did not cease, he -vvxnt into his chamber, and laid himself do-wn for about U\o hours, until the pains had become much -worse. He then called Doctor Jonas, -who slept in the same room, and asked him to request Ambrosius, the tutor of his sons, to make a fire in the room. He then Avent in, and yyas soon surrounded by Count Mansfeld and his lady, and many others, whose names, on account of haste, are not men- tioned in this letter. On the morning of Feb. 18, before four o'clock in the morning, he commended himself to God in this prayer : ' My dear heavenly Father, eternal, merci- ful God ! • Thou hast revealed unto me thy beloved Son, om- Lord Jesus Christ ; him have I taught and confessed, him I love and honor as my dear Saviour and Redeemer, whom the wicked persecute, despise, and revile. Take my soul to thyself!' He then thrice repeated the words: ' Into thy hands I commend my spirit, thou hast redeemed 214 LIFE OF MELANCHTHON. me, God of Truth!' and then said: 'God so loved the worhl, that he gave his only begotten Son, that whosoever bclieveth in him should not perish, hut have everlasting life.' This prayer he repeated several times, and was thus taken by God into the everlasting school, and eternal joy, where he is now enjoying fellowship with God the Father, Son, and Holy Ghost, together with all prophets and apos- tles. Alas ! the Chariot of Israel is gone, which ruled the Church in this last age of the world. For assuredly this doctrine of forgiveness of sin, and of faith in the Son of God, was not invented by the wisdom of man, but was revealed by God through this man, as we ourselves have also seen that he was awakened by God. Therefore let us willingly remember him, and love the doctrine which he proclaimed; let us also live more discreetly and mode- rately, and consider what great troubles and changes will follow the departure of this man. I beseech thee, Son of God and Immanuel, who wast crucified for us, and didst rise again, to rule and protect thy Church. Amen." Thus Melanchthon spoke and prayed, with tears and with a troubled heart. His hearers were so deeply affected, that it seemed, as Selnecker says, as if the very walls were weeping, for all manifested their sorrow by sobbing aloud. On the 19th of February, he inquired of Jonas on Avhat day they would arrive in Wittenberg with the corpse. In this letter, he also expresses his great sorrow on account of the death of this beloved man : " We are greatly trou- bled at the loss of such a teacher and leader, not only on account of the University, but also because of the Church Universal of the whole world, which he led by his counsels, doctrine, reputation, and the power of the Holy Ghost. Especially are we troubled when we think of the dangers and storms which will come, since he has been called away LUTHER DIES, AND MELANCHTIION MOURNS. 215 from his post. But let us call upon our Lord Jesus Christ, who has said, I -svill not leave you comfortless, that he may continue to guide and preserve his Church, and let us thank him for the benefits he has conferred upon us through Dr. Luther, and let us hold Luther in grateful remembrance." On the same day, he also informed Ams- dorf of this calamity, and concluded thus : " Although I have no doubt that many worthy persons everywhere will grieve most sincerely, I yet know that your grief will be still greater, because he had no older and dearer friend than you, and you loved him as a father. You have there- fore a great personal reason for your sorrow. But to this must also be added public reasons, for after his death we seem to be threatened by many other evils ; but I pray and conjure you, for God's sake, that you would encoui^age yourself with the divine consolations afforded us in the Gospel, and that you would remember us and the Church." About noon on the 22d of February, Luther's remains arrived at the Elster gate of Wittenberg, and amidst the ringing of all the bells, and the escort of a vast, deeply- moved multitude, were solemnly conveyed to the Electoral church, where the Elector had assigned him a resting-place. Melanchthon also walked in the procession ; and after Bugenhagen had, with many tears, preached an affecting funeral sermon, Melanchthon also ascended the pulpit, and delivered a Latin address, the substance of which we pro- pose to relate. " Although my own great sorrow almost forbids me to speak in this great sorrow of all pious hearts, and of the Church of Christ, yet, as I am to say something to this Christian assembly, I will not, after the manner of the heathen, merely praise the departed one, but would rather remind this honorable assembly of the great, wonderful, 216 LIFE OF MELANCHTnON. and divine guidance of the Churcli, and of the many dan- gers with "which it must ahvays contend, in order that Christians might learn so much better what shoiild grieve them most, wdiat they shouH seek and ask of God, more than anything else." Thus he commenced, and then spoke of the office which Luther had filled in the Church. He mentions particularly what he had done in respect to doctrine, how he had taught true repentance, justification by faith alone, the difi"erence between the law and the Gospel, and true good works ; how he had translated the Holy Scriptures, "in such a clear and plain manner," into the German language, and had also wi'itten other useful books. " Therefore, there can be no doubt but that pious Christian hearts will for ever continue to praise and glorify the divine blessings, which he has given to his Church by the hands of this Doctor Luther. They will first of all praise and thank God for it ; but after that, also confess that they have been greatly benefited by tlie faithful labors of this worthy man in his writings and preaching, and that they owe him thanks for all this." He now speaks of it, that many reproached Doctor Luther " on ac- count of being too severe and rough in his -wi-itings." He would reply to this, in the words of Erasmus : " God has also given a severe and rough physician to the world, which in this latter time has been filled with grievous plagues and defects." But he is truly blamed too much. "He always faithfully and diligently defended the true faith, and always maintained a good, sincere, and un defiled con- science. And every one who knew him well, and had much intercourse with him, must confess that he was a very kind- hearted man ; and when among others, was always friendly, amiable, and gracious in his conversation, and by no means insolent, stormy, obstinate, or quarrelsome. And yet LUTHER DIES, AND MELAXCHTUON MOURNS. 217 ■witlial, there was an earnestness and bravery in liis words and gestures, which should be found in such a man. In short, he had a heart, faithful and Avithout guile, words gracious and friendly, and, as St. Paul requires of the Christian, ' whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report.' Therefore, it is evident that the severity which he manifested in his writings against the enemies of the pure doctrine, did not proceed from a quar- relsome or wicked spirit, but rather from his great earnest- ness and zeal for the truth. This testimony must be given by us, and many pious persons, who saw and knew" him inti- mately." He then proceeds to say: "No unchaste act or any other vice was ever discovered in him, no word leading to tumult or rebellion was ever heard from his lips, but he always exhorted men to reconciliation and peace ; he never mingled other things with matters of religion, and never made use of any intrigues to strengthen his own power or that of his friends." "I myself have often heard him pray with many tears for the whole Church. For he daily took time to repeat a few Psalms, with which he min- gled his prayers to God, with sighs and tears, and often, in his daily conversation, expressed his displeasure against those who, because of their indolence or business, pretend that it is sufficient to call upon God with a brief ejacula- tion." " We have likewise frequently seen, when great and important debates in regard to sudden and dan- gerous emergencies arose, that he always exhibited great courage and manliness ; for he was not easily terrified, and did not lose confidence on account of threats, or dangers, or terror. For he trusted to this sure foundation, as upon an immovable rock, even upon the help and support of 19 218 LIFE OF MELANCIITIION. God, and permitted nothing to take this faith and confi- dence from his heart. Besides this, he possessed so great and keen an understanding, that he could tell before all others what should be advised and done in intricate, dark, and difficult affairs and disputes." That so worthy a man, gifted with such a mmd, of sound learning, and tried and experienced by long practice, gifted with many lofty, Chris- tian, and peculiar virtues, .chosen by God to raise up the Church ; one, too, who loved us with all his heart as a father ; that such a man should have been called away, and has departed from this life, and from our midst and asso- ciation, even from the foremost place of all, is surely enough to call forth our sorrow and distress. For we are now like poor, wretched, forsaken orphans, who have lost an affectionate and excellent father. However, as we ought to obey God, and resign ourselves to his will, we should for ever cherish the memory of this our beloved father, and never suffer it to be effaced from our hearts." The speaker then proceeded to describe the pleasant lot which had fallen to the sainted one in heaven, after having found that for which he had wished for a long time. " We ought not to doubt that this our dear father, Dr. Luther, is present with God, in exteimal happiness." It is God's will that Tve should always remember his virtues, and the blessings bestowed upon us through him. We should faithfully dis- charge this debt of gratitude towards him, and should acknowledge that he was a precious, noble, useful, and blessed instrument in God's hands ; and we should study his doctrine diligently, and preserve it faithfully. Wo should also regard his virtues as an example to be imitated by us ; such as his piety, faith, earnest and fervent prayer, fidelity and diligence in office, chastity and modesty, pru- dence, anxiety to avoid everything which might cause tu- LUTHER DIES, AND MELANCHTHON MOURNS. 219 mults and other offences, and a constant pleasure and desire to learn more and more. Thus Melanchthon spoke -with a sorrowful heart. He felt more than all how much he had lost in Luther, -who might well be compared to the sturdy oak, against which this timid man could often lean. He expressed his sorrow in every direction, as his letters at this time prove. And his way was gradually becoming lonely, for his dearest friends were dying, as for instance Spalatin ; and the de- parture of another, his beloved Myconius, who had once before been snatched from the bonds of death by the faith and prayer of Luther, was also near at hand. Myconius was pufferins; with bronchitis, and it was evident that he would soon rest from his labors. It was at this time that Melanchthon addressed two letters to him, which avo pre- sent on account of their consolatory contents. On the 1st of March, 1546, he wrote : " I most earnestly wish that God, the Father of our Lord Jesus Christ, might again restore your bodily strength, so that you might serve the Church longer, and superintend the studies of your sons. But if God, my Frederick, has resolved to call you away, oh I then consider into what an assembly you shall be admitted ; to God, and his Son given for us, to the pa- triarchs, prophets and apostles. You will see and converse with those who shall proclaim the glory of God to you without deceitful arts. I seek their intercourse with such ardent desire, that I am often sorrowful that I am obliged to sojourn longer in this earthly prison, especially as I am constantly contending with great sufferings and dangers. Rather would I be torn in pieces than unite with those de- ceivers who are at present endeavoring to consummate false unions. And yet you know that I am constantly 220 LIFE OF MELANCIITEON. called to attend these artful proceedings. Therefore I beseech you to commend the Church and me to God !" And on March 4, he wrote : " Dearest Frederick ! The gracious word of the Son of God has frequently comforted me in great afflictions : ' Neither shall any man pluck them out of my hand.' We will not seek any other explana- tion of the sheep, than that given us by Christ, who calls those his sheep who hear and love the Gospel. We are such, without doubt. Therefore, in all the dangers of this life and of death, we should entertain the confiding assu- rance that the watchman and defender, our shepherd, the Son of God, is with us always. Since Luther has been called away from this mortal state of existence, I have, besides my sorrow, additional cares and labors." On the 7th of April, Myconius died, to the great sorrow of Melanchthon, who thus expresses it in a letter to Jonas : " Frederick Myconius, after contending with his disease for a long time, has at last been called away from this mortal life. You see that the righteous are gathered in, that they may not behold the approaching calamities, which may God lessen, as we pray." These calamities were nearer at hand than he thought. WAR AND THE MISERY OF WAR. 221 CHAPTEE XXV. WAR AND THE MISERY OF WAR. While Luther's death was not only deeply moving Wit- tenberg and Saxony, but all the friends of the Gospel elsewhere, the religious discussion of Ratisbon, which had been commenced on the 27th of January, was in full operation, but not in a very encouraging manner. For the Spanish Ecclesiastic, Malyenda, proved himself to be a proud and obstinate priest. He had proposed nine propositions in regard to the article on Justification, which were composed in such a way that it was altogether im- possible for the Protestants to accept them. The latter, therefore, declared in a protest, that they intended to abide by the Augsburg Confession, and regarded this as the true Catholic and Christian doctrine. The Theolo- gians of Wittenberg were of the same opinion ; and, in a letter to the Elector of the 5th of March, declared : " Dr. Martinus has left a valuable jewel behind him, even the true meaning of Christian doctrine, which we wish to transmit, undefiled, to our posterity. May God grant us his Grace and Holy Spirit for this purpose !" But on the banks of the Danube, that is, in Ratisbon, the Imperial party would have nothing to do with this pure doctrine, and laid every difficulty in the way of the Protestants. Indeed, it appeared more and more, that the whole discus- sion was a mock-fight, and that the Emperor was deter- 19* 222 LIFE OP MELANCIITnON. mined to cut the Gordian knot with his sword. He indeed did not wish this to be made known, for he was a deceitful man, who well knew how to conceal his thoughts. But the' Elector saw through his disguise, and ordered his Theolo- gians to retire from the discussion at Ratisbon. They returned in the beginning of April. Mclanchthon about this time prepared an opinion in the name of the Theologians, in which resistance against the Emperor is declared to be a duty : " If it is true that the Emperor intends to fall upon these States on account of religion, then it is doubtless right that these States should earnestly protect themselves and their subjects, with the help of God." When the Emperor, therefore, came to Ratisbon, and had opened the diet on the 5th of June, the Protestants were forced to ask him'the reason of his war- like preparations. He distinctly told them "that, as he was unable to restore peace in Germany by mild measures, he was obliged to proceed against the disobedient with the power of the Empire." The Pope united with him, and published this treaty, in which he openly speaks of the extermination of heretics. Melanchthon wrote about this to Amsdorf, on June 25th : " It is certain that the Emperor Charles is preparing to wage a terrible war against the Elector of Saxony and the Landgrave. Already large armies are gathered in the neighborhood of Guelders, and troops, to be supported by the Pope, are expected from Italy. Charles does not conceal that he intends to wage war against the Duke of Saxony ; for he called together the deputies of the cities in Ratisbon, and exhorted them not to assist the Duke of Saxony. But the cities nobly and firmly declared that they would not forsake their ally in the hour of danger. So much of the beginning of the war. WAR AND TUE MISERY OF WAR. 223 But as God protected the house of the widow of Zarephath, so I pray that God would protect our princes, who govern justly, and do many good services to the churches and the studies of religion." As the treaty between the Pope and the Emperor was published, the Protestants opposed it in a public address, in which they asserted that the Em- peror had been instigated to this war by the Roman Anti- christ, in order to suppress religion, and German liberty. On the other hand, the Emperor gave as a reason the dis- obedience of the princes, which was particularly shown in their invasion of the rights of the bishops and founders, in the expulsion of the monks, and also because they detained the Duke of Brunsmck in custody. The Pope ordered public prayers for the extermination of heretics, but the Protestants made all possible preparations to resist the Emperor. Melanchthon published Luther's excellent little book, "A Warning to my beloved Germans," and added an encouraging introduction, in which he says : " Let all who fear God in Germany, now seriously consider and remem- ber what they owe to God in these terrible warlike prepa- tions. For now that it is known that the Pope is .lending such great aid in money and soldiers to carry on this war, there can be no doubt that it is his principal aim to exterminate the true doctrine, which is now preached in our churches, and to re-establish and secvu'c forever his own idolatry and errors, by shedding of blood, murder, the lasting destruction of the German nation, and by dis- membering all the Electoral and princely families." lie encourages resistance, and adds: "1 am surprised that wise men have suffered themselves to be induced to begin this war. But it is not only the work of men, the devil's rage,- and desire to bring about greater destruction and 224 LIFE OF MELANCHTHON. misery in Christendom But I pray all God-fearing men earnestly to beseech God to protect his Church, in which the true doctrine is preached, and also every Chris- tian government. Besides this, all such should remember that every one is in duty bound to aid in preserving the true Christian doctrine, according to his position and means. For this Ave live, and we cannot do a better work in this life." The Imperial ban of the Empire against the Elector and the Landgrave, the two leaders of the league of Smalkald, made its appearance on the 20th of July. Besides this, Duke Maurice of Saxony, who was full of ambition, be- trayed the cause of his relative, the Elector, and the cause of the Protestants in general. He went over to the Em- peror's side. But before the Emperor had gathered his troops, the Protestants were already standing on the banks of the Danube, in the month of July, with an army of 40,000 men, prepared to strike. But they did not make a good use of their favorable position, for they could at this time have brought the war to an end by one decisive blow. The experienced commander of the Upper Germans, Sebastian Schartlin, wished to fall upon the Emperor, who with a few hundred men was then in Batisbon, and compel him to make peace. But his plan was defeated by the scruples of the leaders of the League, until the Empe- ror had received reinforcements, and was now able to assume an offensive attitude. He soon became master of the Danube, and entered SAvabia. When the leaders of the League noAv proposed terms of peace, he ordered them to surrender at discretion. Here they also learned that Duke Maurice had united with the Emperor, and therefore the two leaders of the League resolved to retm-n to their own dominions, in order to protect them, especially as WAR AND THE MISERY OF "WAR. 225 Maurice had already entered the Electoral dominions, and was captiu'ing one city after the other. The Emperor had also promised the Electoral dignity to Duke Maurice. When the princes retreated, with the intention, it is true, of meeting the Emperor the following spring with a stronger force, they placed the game entirely in his hands. He conquered, and laid under contribution, the various confederate cities in Southern Germany; and on the Rhine, humbled the aged Duke Ulrich, of WUrtemberg, and deprived the aged Archbishop of Cologne of his princely dignity. He had thus covered his rear in Swabia and on the Rhine, and was now able, without much diffi- culty, to shift the war into the dominions of the two leaders of the Confederation. While the Emperor was proceeding thus in Southern Germany, and on the Rhine, the Elector, John Frederick, entered Thuringia with 2000 men, and soon swept away the armies of Duke Maurice. He even entered his domi- nions, and conquered the whole land, with the exception of Leipzig. At Altenberg, he was opposed by Maurice and his ally, the Margrave Albert, of Brandenburg, but in vain. For the Margrave was taken prisoner, and Mau- rice evacuated the country. Thus John Frederick stood as a victor upon the banks of the Elbe, but without taking advantage of his victory. We may easily suppose that the University and schools could not prosper much in these warlike times. When the troops of Duke Maurice were advancing, it was thought advisable in Wittenberg to dissolve the University. The Margrave Joachim offered a retreat to Melanchthon. Many fled to Magdeburg, but Melanchthon selected Zerbst, Avhen the troops of Maurice threatened Wittenberg. We may conceive the feelings of Melanchthon's heart, when aged 226 LITE OF MELANCHTHON. sires, women, and cliildren, were thus compelled to flee, in mid-winter, in a snow-storm. He was received in a hospi- table manner at Zerbst, and at the same time also received invitations from Brunswick and Nuremberg. But, while everything looked so gloomy, the sky assumed a bright appearance at the return of the Elector, who had so expe- ditiously cleared his dominions of hostile troops. Melanch- thon, too, returned to Wittenberg, now freed from the siege, but only for a few days, as matters were still in a state of insecurity and uncertainty. He returned to Zerbst, and was destined soon to experience greater calamities than ever before. But, although he was greatly afflicted, he comforted himself with the word of God. He at this time wrote to Camerarius : '^ Let us be assured that God will preserve the seed of his Church and of the truth, as he has so repeatedly promised in his divine word, and let us not doubt that God has our welfare at heart, even if the world should be destroyed." In the beginning of Febru- ary, 1547, he again returned to Wittenberg for a few days, and thence wrote to the Elector to make peace, but Avithout eifecting anything. While Melanchthon was deeply afilicted by the death of his beloved daughter Anna, who had been married to Sa- binus, and died on the 26th of February, in the flower of life, he was also to behold calamities falling upon the do- minions of his prince from every quarter. The Emperor had arisen with the determination to subdue John Frede- rick. He united with his brother Ferdinand and Duke Maurice, at Egra, and advanced into the Electoral domi- nions with 27,000 men, while the Elector had rapidly re- treated to Wittenberg, which was well fortified. But he was overtaken by the Imperial cavalry. A battle was fought at Mlihlberg, April 24. The pious Elector was^t TTAR AND THE MISERY OF WAR. 227 tlie time attending divine -worship, and thought that he ought to remain until the close ; he was overtaken on the heath of Lochau, and after a brave resistance on his part, was made prisoner. The Emperor received him in a very ungracious manner, and ordered him, together with the captive Duke Ernest of Brunswick-LUneburg, to be con- veyed to the camp. Intoxicated by his victory, he even went so far as to pronounce sentence of death upon the Elector, against all the prerogatives of princes. But the Elector received the announcement with the greatest tran- quillity. However, he did not venture to execute the sen- tence, and changed it to imprisonment for life. As the Elector steadily rejected the resolutions of the Council of Trent, he was declared to have forfeited his lands and electoral dignity, and the traitor JNIaurice was entrusted with the Electorate. When Melanchthon, who was then at Zerbst, heard of the defeat of the Elector, he was deeply moved, and thus expresses his troubles in a letter written to Caspar Cruciger, on the 1st of May: "Dearest Caspar, if I were able to weep as many tears as the Elbe rolls deep waters by you and our walls, I could not weep out my sorrow on account of the defeat and imprisonment of our prince, who truly loved the Church and Justice. Many important considerations increase my distress. I deeply commisserate the prisoner. I foresee a change of doctrine, and a new confusion of the Churches. Then, what an ornament is destroyed in the dispersion of our school ? and we too are torn asunder. Truly, if it were possible for one to consider, I would rather die in your society, and before your altars, than wander about in this state of exile, in which my strength is daily decreasing." As the Spanish and Italian soldiers made great havoc, and especially mal- treated women and maidens, he did not consider Zerbst a 228 LIFE OF MELANCHTnON. safe retreat any longer. He, therefore, removed with his family to Magdeburg. He here met Luther's widow, who "was about to depart to Denmark, where she had found a noble patron in the king. He accompanied her to Bruns- wick, where she remained for some time, and he went to Nordhausen. A faithful friend. Mayor Meienbeeg, re- sided here, with whom he had carried on a cordial corre- spondence. He had written to him on Ascension day, shortly before his arrival in Nordhausen : "I write this letter on a happy day, in which the Ascension of the Son of God is publicly commemorated, and which was beheld in former days by many of the Church with their own eyes. And I thought of the sweet words of comfort which are read on this day. But the Son of God still sitteth at the right hand of the Eternal Father, and bestows his gifts upon the children of men. Therefore, if we call upon him, he will also grant us gifts, and protect and preserve his Church." And this trust, which he reposed in the Lord of the Church, was not put to shame. He dropped the plan he had formed, of visiting his home, and also declined a call to the University of Tubin- gen, which he received at this time ; for his heart Avas •wedded to Wittenberg, which had become his second home. He WTote to a friend on the 5th of June ; " The Univer- sity of Tubingen has called me. But in my bosom and inmost feelings I feel a great affection for our little nest on the Elbe, and towards the friends residing there, and in the neighborhood, so that it would give me the greatest pain to part from them. Therefore I shall soon return to the Elbe again." RESTORATION OF THE UNIVERSITY. 229 CHAPTER XXVI. RESTORATION OF THE UNIVERSITY OF WITTENBERG. His desire to return to Wittenberg was to be gratified sooner than he expected. In the beginning of June, he was informed by his countryman, the Imperial secretary Obernburg, that Duke Maurice had become Elector, and intended to restore the University of Wittenberg ; and by a letter from Cruciger, the former instructors were called upon to return. Already, on the 8th of June, Melanch- thon signified his intention of going to Wittenberg or Dessau, in order to consult with his friends in regard to this matter. A portion of the dominions of the Elector had been left to his sons, including Weimar, Jena, Eise- nach, Gotha, and other places ; and it seems the father was anxious that a new institution should be founded in Jena. This wish of the Elector, who was deeply interested in the cause of the Gospel, was worthy of all commenda- tion ; for the treachery of Duke Maurice did not permit the hope that Wittenberg would again become a nurseVy of the pure doctrine. It must, therefore, have been a very desirable object with the young dukes, to secure the former teachers of Wittenberg, particularly Melanchthon, for the new school. The elder Duke therefore requested Me- lanchthon not to remove from those parts. He imme- diately replied from Nordhausen, June 9th, 1547 : " Al- though the parents of your Grace, as well as your Grace, and your brothers, and all your faithful subjects, are 20 230 LIFE OF MELANCIITHON. plunged at present into the deepest sorrow which can come npon us in this workl of trouble, yet we ought not to for- get that God secth all these things, and if we call upon him with all the heart, will lessen our misery, and show mercy, although we must endure chastisement for a season. I. thank your Grace most humbly that you have been gra- ciously pleased to invite me to stay near you ; and if I could serve your Electoral Grace in an humble position as a teacher, I would rather serve your Grace in poverty, than in riches in other quarters, although I have been in- vited to several places. But I will not leave your domi- nions without the knowledge of your Grace. I intend soon also to pay another visit to Wittenberg." At the same time, he also received a letter from his friends at Witten- berg, urging him to come thither. In a letter to a friend there, he says : "I love the University as my home, for I have there lived in the greatest intimacy with learned and honorable colleagues, and we have together endeavored to spread abroad the doctrine of the most needful things, with moderate zeal. The son of the imprisoned prince has merely requested me not to leave his dominions, with- out previously informing him of my intention to do so ; and if I could find a little place, even in an humble school in his dominions, I would be inclined to serve him. For I am not thinking of a brilliant position, but of my grave." He now for the first time learned that it was intended to establish an institution of learning at Jena ; and he there- fore wrote to the dukes that he would come to Weimar, " in order to hear further what your wishes may be, and also to communicate my own simple and humble opinion." From a number of letters written at this time, for instance, from one written to Augustin Schurff, on the 13th of July, it is evident that he had no other intention but to settle RESTORATION OF THE UNIVERSITY. 231 where he might live and labor together with his old friends and colleagues. He said : "I will regard the place of their residence as my native land." However, he went to Weimar, in order to consult with the duies and Chancellor Brlick. Here, it seems, they intended to gain over Me- lanchthon for Jena, without, however, appointing his friends. This did not please him. Without expressing his sentiments fully, he proposed to retire to Zerbst, in order to consult with Schurff, Eber, and some other friends. But in Merseburg, he, on the 18th of July, received letters from George of Anhalt, and Cruciger, summoning him to Leipzig. Duke Maurice was there at the time, and wished to see the Wittenberg Theologians, especially Melanchthon, who immediately departed for Leipzig. Bugenhagen refers to this in the following manner : " There Master 'Philip came to us, on account of which we greatly rejoiced, and thanked God. My most gracious lord (Maurice), enter- tained us splendidly in his own inn, paid all our expenses, and honored us with various gifts, and presents of money; he also received us in person, in a very gracious manner, and publicly declared before us, and all the Superintend- ents, that he would never permit himself to be led back to those Papal errors, which oppose the word of God, and the blessed Gospel of Jesus Christ. Therefore we should con- tinue to teach the pure Gospel of Jesus Christ, and to condemn such abuses, together with all other fanaticism and error. His Electoral Grace also enjoined it upon us, that we should call the professors of the University of Wittenberg together again, resume our lectures, and to call the Consistory of the Church." Ratzeberger relates that the Elector presented a velvet cap, filled with dollars, to Dr. Pommer and Master Philip, and assured all of his favor. 232 LIFE OF MELANCHTHON. The Elector Maurice had before this been exhorted to restore the University, and lie had now returned a gracious answer. Mclanchthon rejoiced that he was able to return to Wittenberg aga*in. On the 25th of June, he departed thither, accompanied by Bugenhagen, Cruciger, and Eber ; after having declined the invitation to remain as professor in Leipzig. lie wrote to Camerarius : "I do not know how long I shall remain here." And to Weinlaub: " The deliberations in regard to the restoration of the University are still very uncertain, for, as you may imagine, many difficulties stand in the way." And to Aurifaber, August 4th : " You are familiar with the old accounts, with what great difficulty cities were restored after their destruction. How often was the rebuilding of Jerusalem hindered, after the return of the Israelites from Chaldea ! And yet the temple was finally restored. Thus will our University per- haps be restored again, although it be done slowly ; I trust that it may be accomplished by the help of God." The prince gave the best assurances that he would secure a new income ; and this was very necessary, for the University owned very little real-estate. Melanchthon was actually living at his own expense ; * and, as he remarked in the * Molanchthon's disinterestedness is evident from a letter written in former years by Lutlier to the Elector. lie mentions Melanch- tlion's hesitation to accept an increase of his salary to the amount of an hundred florins, and his wish to continue his Greek lectures without any remuneration, so that the ordinary stipend might be devoted to augment the revenue of the University. "But," says Luther, " he has sustained the greatest share of academical labor for upwards of twenty years past, and surely he has the greatest . right to enjoy in quiet some of the profits. He has been a kind of general servant to the Avhole institution, and Avell merits the bounty of your highness. The whole Christian world is his debtor, and, blessed be God, the Popish fraternity are r^iore afraid of him and his scholars, than all the learned besides put together." — SecJcen- dorf. Cox. KESTORATION OF THE UNIVERSITY. 233 last of the letters above, the restoration was progressing very slowly. But notwithstanding all this, he declined repeated offers from Konigsberg, Frankfort-on-the-Oder, &c., so firmly was he rooted in Wittenberg. Ho wrote to Meienburg : " Verily, if this University is not restored, a state of barbarism will fall upon the churches, which may God prevent!" On the 12th of August, he went with Eber to Dresden, in order to consult with Chancellor Cum- merstadt about the income of the University, without, how- ever, receiving any definite promises. His family were still in Nordhausen, whither he went to pay them a visit in October. He was accompanied by his son-in-law Sabinus, who, in compliance with Melanchthon's wishes, ha^ brought his daughters to the house of their grand-parents, to be raised by them. At last, in the middle of October, the University was restored, and the family could again remove to the old home. By thus remaining in Wittenberg, in the service of the perfidious Duke Maurice, JMelanchthon was much re- proached by the friends of the unfortunate prisoner, and his sons, who were establishing a University in Jena. And it will remain a question, whether it would not have been more honorable in him to have retired to Jena. However, we must hear the reasons which induced him to pursue this course. He justified this step, in various letters addressed to his friends. He wrote to the Pastor Aquila, in Saal- feld, August 29th: "As there seemed some prospect of the restoration of our University, and my colleagues earnestly conjured me to return, I was persuaded to do so by con- sidering the name of the University, my connection with my colleagues, and the desertion and afiiiction of this Church, towards which many nations formerly directed 20* 234 LIFE OF MELANCHTHON. their ejes. It seemed a mark of the special mercy of God that our city was not utterly destroyed, and I would regard it as a greater mercy still, if our University should be re- established. Although I know that many speak ill of me on account of this my return, I yet do not reply, but merely pray that my grief may be forgiven me. Ennius says a melancholy mind is always in error. In my great sadness I therefore longed too earnestly for my old friends, with whom I labored so long in one and the same excellent work. I also hoped too much in these insecure times, when I believed in the possibility of the restoration of the University, the certainty of which is not yet apparent. At all evcnt^, I did not seek carnal pleasures or treasures. I live here like a stranger at my own expense, in constant sorrow and prayer, and no day passes over my head with- out tears." As many friends of the Gospel entertained the suspicion that the truth would now be departed from in Wittenberg, Mclanchthon declared in a letter to Aquila : " When those, of whom you write, say that the preachers of this place have deserted the truth, they do great injury to this Church, Avhich is already sufficiently distressed. By God's grace, the voice of the Gospel now resounds as unanimously in the city of Wittenberg as it did before the war. And almost every week, ministers of the Gospel are publicly ordained, and sent into the neighboring districts. It was but this week that six pious and learned men were sent forth, all of whom declare, even as formerly, that they will preach the pure Gospel to their hearers. And they are likewise examined, as In former times. The facts of the case prove that we have not changed our minds in regard to doctrine. We also oifer up public and private prayers for the imprisoned prince. We do not hear any RESTORATION OF THE UNIVERSITY. 235 one speak ill of our prince, and the authorities of this city would not permit anything of the kind. Therefore, I be- seech you, do not believe those "sVho slander us, or the Church here ; I hope that God himself will confute them, and deliver us from their envenomed tongues, I myself honor the imprisoned prince with devout reverence, and daily commend him to God with tears and supplications, and pray God to deliver and guide him. As this is true, I am amazed at the le\'ity of the slanderer who accuses me of the cruelty of preventing prayer for the prince. But I will beseech God, that he would protect his Church every- where, and that he would also deliver us from such slanders in this our great distress." Melanchthon thus openly expresses himself in regard to his position at that time, and we are warranted in believing that these were the honest and sincere sentiments of his heart. But still more difficult relations arose, in which his Christian character was to be tried in the severest manner. The following chapters will show how he de- meaned himself in these. 236 LIFE OF MELANCnxnON. CHAPTER XXVII. THE DIET OF AUGSBURG AND ITS INTERIM. The Emperor Charles, proud of his victories, would not be satisfied until he also succeeded in securing; the second leader of the League of Smalkald, the Landgrave Philip of Iiesse. For this purpose he also employed Duke Mau- rice, which was especially disgraceful, because he was the son-in-law of the Landgrave. Maurice did not believe that the Emperor would capture the Landgrave treacher- ously, in order to lead him behind his victorious chariot, as he did with Duke John Frederick. The Landgrave yielded to persuasion, and upon his knees asked the Em- peror's pardon ; yet, notwithstanding all assurances to the contrary, he was seized and made a close prisoner. Thus the League of Smalkald was destroyed, and the Emperor found himself the mighty monarch of all he surveyed. In the meantime, the Council of Trent had published several articles of religion, which were opposed to the acknowledged Evangelical truth ; and the Pope had now also removed it from Trent to Italian soil, to Bologna, in order to have it completely in his power. This displeased the Emperor, who did not like to see the Pope assuming too powerful and prominent a position. On the 1st Sep- tember, 1547, lie had opened another diet at Augsburg, towards which many looked with great anxiety. Not only the Ecclesiastical Electors, but also the Protestant princes THE DIET OF AUGSBURG AXD ITS IXTERIM. 237 ■were induced, by his influence, to declare that they would submit to the Council, provided it should be removed back again to Trent, and the articles of religion would be re- considered. John Frederick alone opposed this ; while the Pope did the same on the other side, because he could not bear to see the growing power of the Emperor. But Charles had for years learned at least so much, that it would be utterly impossible to introduce into Germany a reformation such as the Papacy desired ; and because he wished to hold all the reins, not only of the worldly, but also of the spiritual government, in his own hands, he pro- posed to undertake the Reformation of the German Church himself. He had entertained this project for a long time, as he also manifested by the Ratisbon book, and now he believed he could carry out his plans, almost without any opposition, as the German States were prostrate at his feet. He therefore proposed to these to appoint a number of able men to meet and deliberate for the present, upon a form of doctrine and discipline for the Church. In January, 1548, Duke Maurice had demanded the opinion of the Theologians of Wittenberg, in regard to this matter. On the 26th of January, they replied : " We see that it is in- tended to form an interim, which many States, who are now one with us in doctrine, will not receive, which will cause new and great wars. Therefore, we need the Grace of God and good counsel in this matter, which we dread very much. It would be burdensome besides, to afflict our Churches by new changes ; and it would be Christian and beneficial to suffer them to remain in their present condi- tion." As the Elector had summoned them to Augsburg, they declared they would hold themselves in readiness. In regard to the Council, which was to be continued in Trent, Melanchthon expressed himself to the following 238 LIFE OF MELANCIITHON. purpose : " I believe, that if "we agree to holding it, "we are also bound to obey its decrees. But as various articles are false and opposed to divine truth, I cannot advise their adoption, and thus burden my conscience. But if the Em- peror should insist upon a General Council, the other side should also be heard. The Emperor should be urged to permit an accommodation in Germany, as had been ad- vised in Spire. And both sides should present written opinions." It is highly gratifying that Melanchthon behaved so valiantly in this matter. And this must be valued still more highly, when we remember that the Emperor had twice already demanded his delivery. But the Emperor had already formed his plans. It is very likely that the Elector Joachim II., of Brandenburg, presented a writing to him, which, like the notorious book of Ratisbon, endea- vored to bring about an agreement between the Catholics and Protestants. There is very little doubt of the fact, that the Elector's Chaplain, John Agricola, had composed a considerable portion of this book. When he entered his carriage in Berlin, he is said to have remarked that he was now going to Augsburg as the Reformer of Germany, and everywhere praised this performance exceedingly. The Emperor placed this document in the hands of the two Catholic Theologians, Julius von Pflug and Holding, that, in connection with Agricola, they might revise it in such a manner that it might be introduced into Germany as a temporary form of doctrine and discipline of the Church. It is generally called the Augsburg Interim, that is to say, the Augsburg " in the mean time." Agricola was so highly pleased with it, that he could not praise and magnify its advantages too much. It granted the cup, marriage of the priests, and the possession of confiscated church property THE DIET OF AUGSBURG AND ITS INTERIM. 239 to the Protestants ; and while it approximated their doe- trine of the Church, the mass, and justification, it demanded that the rights of the Bishops, the seven Sacraments, tran- substantiation, the invocation of saints, fasting, and cere- monies, should be retained. When Duke Maurice had received the book, he sent it to Melanchthon, -who, from Altenburg, gave his opinion as follows : " It resembles the Ratisbon book, some articles being more stringent, others more moderate. What it says of the power of the Bishops needs limitation. It speaks in a very weak manner of faith and grace, although much better than the Council of Trent." Of the Pope and the Bishops, he says : " If the Pope has the true doctrine, we ought to obey him ; but if he has not the true doctrine, our obedience must end." He expresses himself in a very decided manner against some points in the articles on the Sacraments, auricular confession, marriage, the mass, and invocation of saints, and says : " Finally, I am not willing to burden my con- science with this book, for the following reason : If the rulers would insist that the Pastors should adhere to this to the very letter, it would cause great persecution, sorrow, and ofiences, which would have such an injurious influence upon many persons, that they would not believe in any form of religion after it." After a more thorough examination of the Interim, he published a still more decided and definite opinion from Klosterzelle, whither he had gone, because the Emperor had again demanded his delivery or exile. He pronounces a severer judgment in regard to the " deceitful article of faith and love." "In reality, this is its true meaning: faith is a mere preparation for justification, then cometh love, by which man is justified. That is as much as to say: man is just because of his own works and virtues, so that 240 LIFEOFMELANCIITHOlSr. this light is taken away ; man is just and accepted bj God^ for the sake of the Lord Jesus Christ, through faith." "Thus man is led away from Christ to depend upon him- self, and thus loses the comfort he should find in the Son of God." He adds : "I pray that these things may be well considered, for they concern the glory of God and the harmony of all the Churches." And again : " If they wish to make a tolerable. Christian Interim, they ought doubt- less to make a difference between those matters which are right and needful, and those which are unnecessary, wrong, and, besides this, impossible. Why do they wish to deso- late the Churches on account of the needless and false masses for souls, invocations of the saints, &c. ?" For al- thouo-h the Interim admitted that the mass is no sacrifice for sin, and does not purchase forgiveness of sins, yet it still retained those four errors : the first, that the priest offers the Son of God as a sacrifice in the mass ; the second, that by this the people obtain the merits of Christ ; the tJdrd, that departed saints are to be invoked; and the fourth, that this sacrifice is beneficial to the dead. " These are all terrible lies, and therefore these articles should not be agreed to." Thus did Melanchthon express himself, and the other Theologians, Cruciger, Maior, and Pfefiinger, agreed with him. The Elector Maurice had not been pleased with the Interim from the beginning, and declared that he would not undertake anything of the kind without consulting his people. When he had, therefore, read Melanchthon's views, he demanded a full and dispassionate opinion from the Theologians. They went to Celle, and prepared one. On the 14th of April they sent it to the Elector, accompanied by a modest, yet determined letter. They again rejected the articles of justification, private masses, masses for souls, THE DIET OF AUaSBURG AND ITS INTERIM. 241 and the canons, while they agreed to confirmation, extreme unction, the power of the Bishops, private absolution with- out auricular confession, and several festivals and ceremo- nies, provided that work-holiness and the invocation of saints be abolished. Melanchthon wrote to Camerarius on the following day : "As long as I live I shall act as I did yesterday, and speak the same things, no matter where I shall be." "I have this consolation, that whatsoever Cometh from God shall not perish. And I would not wish that our opinions should pass down to posterity if they are not of God." He wrote a letter of justification to Minister Von Car- LOAVITZ on the 28th of April, which gained him the ill-will of many of Luther's friends. We shall communicate some portion of it : " When the prince has formed his resolu- tions, I shall not make any disturbance, although I may not approve of many things in them, but will either remain silent or go away, or bear whatever arises. I have also formerly borne an almost unbecoming servitude when Lu- ther suffered himself to be led more by his nature, which was inclined to fight, than by his dignity, and the general welfare. And I know that we must silently and modestly bear and cover many defects in the affairs of State, even as we must bear the evil effects of a storm. But you tell me that I am not merely required to be silent, but to ap- prove of the Interim." He proceeds to show the minister that he is by no means quarrelsome, but had always been moderate and advising peace, so that the very persons who now appear in Augsburg as peacemakers, had calum- niated him at court on account of his moderation. "And afterwards others, for almost twenty years, called me frost and ice ; others again, that I agreed with the enemy. I 21 242 LIFE or MELANCHTHON. recollect even, that one accused mo of striving after a Cardinal's hat." But that notwithstanding all this, he had adhered to essentials in doctrine, cutting off all useless questions, lie did not wish a change of doctrine, or the expulsion of worthy men, and that he could only think of it with the greatest sorrow. He now discusses the separate articles of the Augsburg book, how much he would yield, and what he would adhere to. But, if he should be re- garded an obstinate fool, because he did not agree to all the articles, he would bear it, and imitate those who had preferred the truth to life in far less important things than these." AVe can easily discover his love of peace in all this, but also that he was determined not to yield in im- portant points. While many of the more decided Pro- testants misinterpreted his constant yielding, he drew upon himself the highest displeasure of the Emperor, who again wished his expulsion, but without gaining his purpose. Melanchthon about this time wrote to Jerome Weller : " In the consciousness of having desired what is right, we shall bear all that may fall upon us. For, in obedience to the divine commandment, we have sought the truth, which was indeed buried in thick darkness, and we have brought many good things to the light of day. Therefore let us also hope that God will hear our groans. We have expe- rienced the uncertainty of the help of man." But the Interim did not only displease the Protestants, but the Catholic Electors and Bishops declared in Augs- burg that they would adhere to the old state of things, but would not object to it if his Imperial Majesty would bring back the apostates to the right way. When Melanchthon had returned to Wittenberg, he, by request, prepared an opinion concerning the demand of THE DIET OF AUGSBURG AND ITS INTERIM. 243 the Bishops, that their jurisdiction should be restored to them ; in which he plainly declares, that it was impossible to enter into an agreement with the persecutors ; " and even if we would patch at it, it would be a peace like that between wolves and sheep." "But as for myself, I de- clare that we have just and needful reasons for avoiding their false doctrine and abuses. For this is God's eternal and unchangeable commandment: Flee Idolatry." That the Bishops say of the Augsburg Confession, that it was never lived up to, I do not understand whom or what they mean. But it is certain that in the Churches of Saxony, and as far as Denmark, nothing more or different has been adopted than the doctrine contained in said "Augsburg Confession." The Interim was finally read to the States in the middle of May. The Catholics were not pressed to adopt it, but the Protestants were required to adhere to it until the Council should have published its decrees. Thus the Emperor succeeded in carrying out his own wishes ; the Elector of Brandenburg signed it uncon- ditionally, but Maurice only under certain conditions. The Margraves Wolfgang, and John von Custrin, and the prisoner John Frederick, refused to sign, as faithful witnesses of the truth, who would not permit it to be tam- pered with. The Protestant cities raised a general oppo- sition to it ; the cities of southern Germany alone yielded to force, as threats and abuse were employed against them. About 400 ministers of the Gospel in these cities remained faithful to the truth, and were banished. The cities of northern and eastern Germany greatly distinguished them- selves by their resistance, especially Magdeburg, which now called itself the chancery of God. The Protestants could with great justice say of the Interim : 244 LIFE OF MELANCHTnON. " Blest is the man, who can put trust in God, And does not consent to the Interim, For it is but a rogue in disguise."* CHAPTER XXVIII. HOAV THE INTERIM FARED IN THE ELECTORATE OF SAXONY. We have already heard that the Elector Maurice only signed the Interim conditionally. Partly because he did not approve of many things in it, and partly also because he did not think it possible to enforce it in his dominions, where the Reformation had taken such deep root, he pre- sented a protest at Augsburg, in which he explained that he could not at once force the Interim upon his people ; it would be necessary first to consult the Chambers ; but what- ever he could do with God and a good conscience he would diligently do, so that he should not be found wanting. In the month of June he returned to his dominions, and de- manded a full opinion from his Theologians at Wittenberg. It was composed by Melanchthon, and was already the fourth which the miserable Augsburg Interim had called forth. With a bold faith he declares in the beginning : "Although war and destruction are threatened, we ought * Agricola was liberally rewarded by the Emperor and by Ferdi- nand; and Sidonius obtained the Bishopric of Merseburg. This furnished occasion for a common joke upon them, " that they only defended the Popish chrism and oil as necessary to salvation, that they might come off the better greased themselves." — Slcidan, in Cox. HOW THE INTERIM FARED IN SAXONY. 245 to esteem tlie commandment of God greater, that is, we should not deny the truth of the Gospel which has become known to us. Besides this, the doctrine of the Son of God and forgiveness of sins is a particular counsel of God, which He, in infinite mercj, has revealed, and wishes that all men should help to sustain this doctrine, in order that they may call upon him aright, and obtain salvation. Now we know, from many examples, that from Adam's time the devil has tried many arts, again and again, to extinguish or to darken this doctrine. In the third place, it should also be considered what great offence it would cause in our Churches, if false doctrine and idolatry should be publicly introduced into them again. For many pious persons would fall into great distress, and the true worship of God would be hindered." After the opinion has declared that the Theologians would heartily wish to see and enjoy peace, it yet" demands that Saxony should not be troubled with the Augsburg Interim. " For it will certainly not be re- ceived in many countries and cities." They would review it, and openly and honestly confess the truth it contained, but condemn its errors. The Theologians particularly objected to the article on Justification, and said : " We cannot advise any one to agree with the book in this point." They also rejected the article which treated of the Church and Bishops, and then entered upon an exami- nation of the various articles on the Sacraments, confirma- tion, extreme unction, repentance, confession, &c., and pointed out every defect, and confessed in conclusion : — "And whereas we have recently received notice that the preface of the work prohibits every one from preaching, teaching, or writing against the Interim, it is necessary, with all humility, to make this declaration : That we shall not change the true doctrine, as it has hitherto been 21* 246 LIFE OF MELANCHTHON. preached in our cliurchcs, for no creature has the right to change divine truth, and no one is permitted to deny truth ^Yhen known to him." This lengthy opinion was signed by Bugenhagen, Pfcffinger, Cruciger, Maior, MeLanchthon, and Froshel, and delivered into the Elector's hands. On the 2d of July he received his Chambers, together with several Theologians, one of whom was Melanchthon, in the city of Meissen. In his address to the Chambers, the Elector reviewed the entire course of things, and con- cluded by saying, that they should prove themselves dis- posed to assist the Emperor in Avhatever may be promotive of Christian harmony, quiet, peace, and unity, and can be done with the approbation of God and a good conscience." On the 4th of July, Melanchthon wrote to Maienburg: "It has been resolved to address a most reverent letter to the Emperor, beseeching him not to urge the errors of this document upon our Church. I therefore entertain the hope that the Churches of these countries will not suffer any change." He wrote in a still more decided manner to Paul Eber, that those were greatly in error who believed that the dissensions in the Church could be removed by ambiguous efforts to bring about an agreement, because an irreconcilable war exists between the devil and the Son of God, even as it is written : " I will put enmity between the serpent and the seed of the woman." He thus concludes this letter: " But I beseech the Son of God, that he would rule and support our minds in confessing and explaining the truth !" The Elector had presented the Augsburg Interim to the Chambers, together with the intimation that they should take the advice of the Theologians. This was done. Melanchthon immediately began the work, and par- ticularly treated of the articles on justification and good ■works, which were the most rotten in the Interim, and on HOW THE INTERIM FARED IN SAXONY. 247 which SO much, it may even be said all., depended. He, on the whole, considered it most advisable to praj the Emperor to exempt Saxony from the Interim. The The- olof^ians communicated these views to the Chambers : " This is our opinion, we should prefer above all if these churches could remain as they now are. For a change would pro- duce great trouble and offence." The Chambers agreed to this proposition, and besought the Elector to write to the Emperor to that effect. But Maurice, who was bound by the Emperor's kindness towards himself, declared that he could not thus utterly reject the Interim — that they ought to yield in indifferent matters ; but that he would postpone the matter to the next meeting of the Chambers. The adoption of the Interim was particularly urged by the Elector Joachim of Brandenburg, or rather by the author, his Court Chaplain Agricola, who entertained a very high opinion of it, and on his return from Augsburg endeavored to persuade Aquila of Saalfeld to agree to it. But he came to the wrong person, who said of the Interim, " that in the beginning it showed the sheep's clothing, but afterwards the ravening wolf." When Agricola exclaimed against Melanchthon's Opi- nion : " Away with Philippus ; he writes nothing but lies in his book, the Opinion. Fie upon you ! there is not a word in it but they are ashamed of." Aquila answered: "Let us not abuse our teachers, but highly honor them; Master Philip Melanchthon will be able to defend him- .self." Then Eisleben, (for Agricola was also known by this name,) replied : " I will summon Philip to come to me, and will read the text to him ; for the land must be utterly ruined if they oppose the Interim." Aquila replied: "If the devastation of countries is the fruit of the Interim, it would be better if it had never been born." Agricola was 248 LIFE OF MELANCHTHON. indeed obliged to hear much of such misery, but in Saxony the Interim made no progress at all. Melanchthon also hoped that the people of Saxony would give a brilliant evidence of their constancy, as he at tliis time expressed himself very decidedly in his letters to various friends. The Margrave John of Brandenburg-Ciistrin, who did not at all agree with the Elector Joachim, in regard to the Interim, and who by not subscribing it in Augsburg had incurred the displeasure of the Emperor, demanded an opinion from Melanchthon. He replied on the 31st of July, that godly and sensible ministers could not adopt it, because it was false in the article on justification : " As regards my own person, by God's grace I will not approve of this book, called Interim, for which I have very im- portant reasons ; and I shall commend my poor life to God, whether I be imprisoned or banished." But, as to what counsel should be given to rulers, many things might be said. There are points in this book which no prince, who understands the truth, could receive under any circum- stances. As many cities would not approve of it, it would be best not to hasten with a reply. Perhaps the Emperor w^ould be satisfied if a prince should oifer to maintain uni- formity in non-essentials, and would besides declare what he could and what he could not adopt. But if a govern- ment adopts the Interim, it also pledges itself to persecute innocent pastors. Whether rulers are to defend them- selves ? To this he replies : " As the father of the family is bound, as far as he is able, to protect his wife and chil- dren, if a murderer should break into his house, so are rulers bound, as far as they can, to protect their churches and innocent subjects ! Whoever wishes to confess the truth, should commend himself to God, and remember that it is written : the hau-s of your head are all numbered." now THE INTERIM FARED IN SAXONY. 249 Thus (lid he always advise. Although he may have recom- mended compliance in indifferent matters, he never advised any one to submit to a change of doctrine. "VVe have already heard that Maurice had postponed the final decision in regard to the Interim, to the next meeting of the Chambers. But before this meeting in Torgau, he thought it advisable to enter into negotiations with the two Bishops of his dominions, Pflug of Naumburg, and Mal- titz of Meissen, in order to yield everything to the Em- peror "ivhich could be yielded in accordance Avith tlic pure doctrine and conscience. On the 23d of August, prince George of Anhalt and Forster, and Melanchthon with Eber, instead of Cruciger, who was ill, met the two Bishops in Conference in Pegau. The Elector, proceeding from the principle that we must give to God the things that are God's, and to Ceesar the things that are Cjesar's, said, that he expected that they wouhl not be "obstinate" in those matters which might be granted without detracting from the honor of God, or offending conscience. Of course this conference adjourned after a few days, without having ac- complished anything, for the two Bishops would not agree to any change of the Interim. On the 30th of August, Melanchthon returned to Wittenberg by way of Leipzig, to behold the approaching end of one of his dearest friends, Caspar Cruciger, who died on the 16th of November. The sick man, shortly before his death, had a heavy and alarm- ing dream. He said to Frcishel : " Oh, what a terrible and cruel disputation I held in my dream to-day." When he asked to hear the particulars, he replied : "I cannot tell. They wished to persuade me, and to absolve me in regard to it, that it would be all right, and do me no harm, but I protested against it." Froshel began to comfort him, and Cruciger wished to receive absolution of his sins. 250 LIFE OF MELANCHTHON. When he had heard it, he began to pray fervently for the church, and with his hands clasped together, he frequently repeated these words : " Father, sanctify them by thy truth, thy word is truth ; grant that they may be one in us." Froshel endeavored to comfort him by a somewhat longer address, to Avhich the dying man replied "Amen !" in a soft tone, and soon after fell asleep in the Lord. Wo may imagine the greatness of Melanchthon's sorrow, when he received the sad news at the meeting of the Chambers at Celle. He wrote to Dietrich in Nuremberg, that God had at last called Caspar to the heavenly university. Al- though no one was more distressed at this death than he himself, because they had been most intimate friends, he yet congratulated him upon this happy journey, because he was thereby removed from many sad scenes. The Chambers had met in Torgau, on the 18th of Octo- ber. Already on the first day of the session, five knights and two Electoral chancellors, no doubt at the instigation of the Elector, arose and presented a document, in which they explained what they thought of the Augsburg Inte- rim, and what they believed might be yielded. They also at the same time admonished the Theologians to yield in indifferent matters, and thus to save the country from great afflictions. Their proposition leaned towards the Interim, and wished to reintroduce the Catholic state of things, which had been abolished by the Reformation. On the 20th of October, Melanchthon departed from Torgau, deeply distressed at the plans of the Electoral Court, as he himself writes to the prince of Anhalt. In this letter of October 24th, he says that he would not countenance troublesome alterations of doctrine, and Avould rather suffer banishment or death. He believes that the Emperor's favor could be secured by introducing confirmation, cxcommuni- nOYv' THE INTEEIM FARED IN SAXONY. 251 cation, and foolish fasting. But wherefore also the mass ? He saw very well that they did not merely wish to recon- cile the Emperor, but also to introduce private masses. " If they wish this, I wish they would acknowledge it at once, for I know that I cannot prescribe laws to them ; but those could depart who would not be satisfied with such a change of the churches." As late as November 14th, he wrote to Maienburg, that he had indeed always replied with moderation, but that he would never consent to a change of doctrine, and of the mass. This he was now to prove when he came to Celle, with Bugenhagen and Maior, November 16th. The Superintendents Lauter- BACH, of Pirna, and Weller, of Freiberg, and also Came- rarius, of Leipzig, were present. They were requested to revise the Liturgy, which had been prepared in the days of Duke Henry, of Saxony, approved by Luther, and printed in the year 1539, and had been used in the terri- tory of Misnia up to the present time ; but these changes were to be made in the spirit of the Interim. The Theo- logians declared, on the 18th of November, that God, who knows the hearts of all men, knows that we do not contend in an inconsiderate, wilful, or obstinate spirit, but are really anxious for peace ; but that they could not accept false doctrine and idolatrous ceremonies. Upon this the deputies, without the assistance of the clergy, placed together all the articles. This document is called the Recess of Celle. It was to be laid before the next meeting of the Chambers. But previously to this, the Electors Maurice and Joachim met in Jiiterbock on the 16th of December, and signed this Recess. The Cham- bers met in Leipzig on the 21st of December, to which Maurice had summoned all the deputies of his dominions. The Theologians present were the Prince of Anhalt, Me- 252 LIFE OF MELANCHTHON. lanclithon, Grosser, of Dresden, Pfeffinger and Camera- rius, of Leipzig. The Elector presented the Recess of Celle, and called upon the Chambers to be obedient in everything which duty to God and conscience would permit them to yield. " That will be your own greatest advan- tage, and also for the peace and quiet of our dominions." The Interim of Celle contained the pure doctrine of the Evangelical Church, and merely wished to adopt such usages and ceremonies from the Catholic Church as were indifferent or non-essential. The Interim which was prepared here in Leipzig, with a reference to previous forms of agreement, is called the LeiiJzig Interim. They did not dispute about the fall of man ; and in regard to Justifieati07i, they had already come to terms at Pegau. They declared in this part that man is not justified by works, but by mercy, gratuitously, without our merit, so that the glory may redound to Christ, and not to man. But yet man is not a block ; he is drawn in such a manner that his own will also co-operates. Of Good Works, they taught that God indeed accepts men for Christ's sake, but that nevertheless good works are very needful. They said of them, that they must be in us, and are needful to sal- vation. Melanchthon had composed these articles, while the remaining ones were prepared by the Elector's coun- sellors. Of the Church, they said that we must receive what she teaches, " as she shall not and cannot command anything opposed to the Holy Scriptures." All other ministers of the Church should be subject and obedient to the bishops, who discharge their office according to the commandment of God, and use it for edification, and not for destruction. Baptism is to be administered with exor- cism, the presence and confession of Christian sponsors, and other ancient, Christian ceremonies ; and so likewise now THE INTERIM FARED IN SAXONY. 253 Confirmation. Repentance, Confession, and Absolution, are to-be taught, and no one admitted to the most holy sacrament of the body and blood, without confession and absolution. Extreme Unction might be practised accord- ing to the customs of the Apostles, yet without any super- stition and misapprehension. The ministers of the Church should be earnestly and diligently examined prior to ordi- nation. The Mass should be celebrated in future with ringing of bells, lights, and vessels, singing, appropriate dress, and other ceremonies. It also referred to further particulars as to the manner of celebrating mass. The pictui'es of the passion of Christ and the saints may be present to remind us of them, but are not to receive any divine honor. The hijmns are also introduced again. The days of Corpus Christi and the festivals of the holy virgin are to be added to the other festival days. Abstaining from meat on Saturday and Friday, and in Lent, is intro- duced as an outward observance. The ministers of the Church are to dress differently from the laity. The Chambers accepted this Interim, only expressing their scruples in regard to Ordination, Confirmation, Anointing (Chrism) the festival of Corpus Christi, and the Mass. They were assured in regard to this by a declara- tion from the Theologians, December 28th, and the Elector also gave assurances. On the 6th of January, 1549, Me- lanchthon returned to Wittenberg, and on the same day wrote to Maienburg : " The Leipzig negotiations effect no change in the Church, because the contention in regard to the mass and the canon is postponed until further negotia- tions. Yet I wish that some things had been prepared differently." 22 254 LIFE OF MELANCIITHON. CHAPTEH XXIX. DISPUTES ABOUT THE LEIPZIG INTERIM. The more decided and strict adherents of Luther, "^\'ho had before found so much fault with Mclanchthon, now exhibited particular enmity towards him. He was bitterly reproached on account of his compliance. But we now enter upon a part of the history of his life, and of the evan- gelical Church, which is not of a very refreshing character. But this too should not be wanting, and will exhibit Mc- lanchthon to us in such a light that we cannot refuse our sympathy, and even acknowledgment to the goodness of his heart, although we may regret the want of an energy like Luther's. These disputes mainly arose from the Interim. In the month of January, the Theologians of Berlin made inquiries of those at Wittenberg concerning the Interim. Agricola had boasted very much of it in the pulpit, and said |hat now the door of all Europe was opened to the Gospel. They wished to know now whether they comprehended among these "indifferent things," all that had been customary in the Papacy, such as holy water, salt, herbs, palms, consecration of unleavened bread, pro- cessions with flags and torches, unction at baptisms and sick-beds, the laying of the cross in passion-week, &c. They therefore asked for a copy of the agreement of Juter- bock, and, on the whole, a fuller explanation of these in- different things, or Adiaphora, as they are called. They also asked for further explanations in regard to extrema DISPUTES ABOUT THE LEIPZIG IXTERIM. 255 unction. Thej replied bj Bugenhagen and Melauclitlion, on the lltli of January. They were not able to send the articles of Jliterbock, because they had not been present at the secret conference, and did not possess a copy of them. They did not enumerate the consecration of oil and salt among indiflerent things, and had always rejected this and other matters. They exhorted those of Berlin to adhere to the Church discipline formerly given by the Elector. They also added this much-disputed sentence : "As such great devastations are occurring in other places, Tve believe that it is better to endure a hard servitude, if it can only be done without impiety, than to separate our- selves from the Churches." Questions and answers, how- ever, did not everywhere pass off as well as in this instance. The excitement increased among the more determined friends of truth, when the Interim was about to be intro- duced ; and the prince of Anhalt had considerably revised and altered the Liturgy, which had been introduced by Duke Henry. Several conferences were held, and Me- lanchthon was again actively encraofed. On the loth of April he was present at a meeting of the Chambers at Torgau, where the Interim was to be read. He here com- municated the fact, that an adherent of Flacius, most likely Deacon Schultz of Torc]^au, had accused the Theolog-ians of an intention to lead the people back again to Popery. He at the same time presented a defence to the Chambers, in which he showed that it would be necessary to yield some- what in indifferent matters, if the main things in doctrine and the Sacrament were sustained. But that they had also yielded somewhat, because they had been seeking to bring about uniformity in doctrine and ceremonies. But this could not be looked upon as strengthening the Papacy. Their opponents declared, indeed, that fear had driven 256 LIFE OF MELANCHTHON. them to compliance, but to this they -woiikl reply: ""\Ye ought not to be condemned for being so fearful as to yield indifferent to needful things, and that we are thus fearful, not for our sakes, but the good of the people, children, and the entire government." Luther himself had frequently advised compromises in indifferent matters. That they had not introduced any new ceremonies. He defends him- self most powerfully against the objection, that they were introducing idolatry, and thus concludes: "This is indeed a new form of Popery, that these violent persons wish to force every one to hold the same opinions as themselves, and fearfully condemn every one who does not at once agree with them." The ministers of Hamburg also addressed a long epistle to the Wittenbergers, in which they condemn the principle expressed by them in their reply to those of Eerlin, that it would be better to endure a hard servitude in indifferent things, than to leave the churches on their account. They thought that too many things were comprehended under this term, and wished the Theologians of Wittenberg to explain what they meant by indifferent things. Melanch- thon replied in a very friendly manner, on the 16th of April. He begins thus: "We are pleased if you admonish and correct us in the spirit of love ; for this is a very necessary duty in friendship, and much more in affairs of the church. But yet, we entreat you that you would judge us leniently, according to your wisdom, reputation, and benevolence ; and that you would not condemn old friends wlio have labored much for more than twenty years, and have endured, and do still endure, the greatest conflicts, as we are furiously persecuted by certain other persons, with many false accusations. We therefore do not reply to them, lest hatred and discord might be still more inflamed, DISPUTES ABOUT THE LEIPZIG INTERIM. 257 in these sorrowful times." He declares that, by the grace of God, the same Gospel is still preached in "Wittenberg, as in Hamburg. They would never permit any alterations in doctrine, and in the Lord's Supper, because these were the eternal counsels of God. They had far more to con- tend with than those who abused them. They did not consent to anything in customs and ceremonies which con- tradict the word of God. He further declares that by indifferent things, or Adiaphora, they did not understand magical consecrations, adoration of images, nor carrying about of the consecrated bread and the like, which they rejected by their words and writings, yea, not even the ridiculous stuff which occurs at funerals. Among the Adiaphora, they counted those things which the ancient Church already possessed, such as festivals, public read- ings, confession and absolution before the Lord's Supper, examination at confirmation, ordination to the ministerial ofSce, and the like. He also defends the principle that it would be better to endure a servitude not opposed to the word of God, than to leave the Church ; and he also thinks they should rather have been comforted than condemned, inasmuch as they still adhered to the true foundation. In conclusion, he lU'gcs unity. But the Wittenbergers, and Melanchthon, who was looked upon as their leader, were to endure still severer conflicts. We, in passing, will merely refer to the two pastors, Zwilling and Schultz, in Torgau, who preferred to be deposed from their minis- try, rather than wear the white surplice, and called those who wore it, traitors and idolaters. Melanchthon regarded these manifestations with great regret, and in his sorrow wrote to the Prince of Anhalt : "I would rather go into exile, than contend continually with such obstinate men." But Melanchthon's principal opponent at t^s time, and 90 * 258 LIFE OF MELANCIITnON. also afterwards, was Matthias Flacius, who indeed em- Littered his life in an indescribable manner. He was born of respectable parents in Albona, in Illyria, in the year 1520 ; and after the death of his father, went to Milan and Venice, to prosecute his studies When a youth, he already loved the Bible, and intended to enter a cloister, to serve God better. But a pious monk, who afterwards suifered martyrdom for the Gospel's sake, dissuaded him from this step, and revealed to him how the Gospel, which had been darkened by the Papacy, had again been brought to light by Luther. This at once kindled a fire in the heart of the inflammable young man. Against the wishes of his relatives, and supplied with a very slender purse, he set out for Germany, and in the year 1539 arrived at Basle. He here found a really paternal friend in the well- known reformer, Simon GRYNiEUS, He made rapid pro- gress in the study of divinity, both at this place, and also in Tubingen, whither he went the following year. How- ever, he felt himself drawn to Wittenberg, the mother-city of the Reformation. Here he enjoyed the good fortune, so often longed for, to hear Luther and Melanchthon ; and he also enjoyed many benefits, especially at the hands of the latter. In Wittenberg, he for three years passed through severe iuAvard conflicts, for he could not believe divine grace, and deeply felt the Avrath of God abiding upon him. Bugenhagen brought the greatly-distressed young man to Dr. Luther, who, as is Avell known, had been made a powerful comforter by his own deep experience ; and it seems that from that time, light began to arise in his troubled heart. In the year 1544, he was already professor of the Hebrew language in Wittenberg, and taught with great success. At his marriage in the year folloAving, lie rejoiced to sec Dr. Luther present at the DISPUTES ABOUT THE LEIPZIG INTERIM. 259- wedding. He was greatly attached to the reformer, and with him hated everything that savored of Popery. How- ever, he evidently proceeded much further in this respect than Luther, who was willing to suffer wholesome customs to remain, even though they came from the Catholic Church. On this account, Flaclus regarded the Interim with the greatest displeasure ; and spoke with Eber, Maior, Pomeranus, and particularly Melanchthon, that they should zealously oppose it by word and deed. But when he saw that they would not consent, but rather, as we know already, accepted the Interim of Leipzig, he published various severe writings against the Interim and its de- fenders, yet without mentioning his name. And as the Interim succeeded notwithstanding all this, and was about to be introduced into Wittenberg, he resolved rather to leave Wittenbei'g than see this change. He removed to Magdeburg, where various persons, among them Amsdorf, Avho had been expelled from his bishopric, who were all highly incensed at the compliance of the Wittenbergers, had taken up their residence. The most violent publications were sent forth from this Chancery of God, as Magdeburg was called. They gave various insulting names to their opponents at Wittenberg, such as knaves, Samaritans, and Baalites ; but Melanch- thon was the principal mark of their attacks, because they blamed him especially for the introduction of the Interim. In a letter to Moller, he thus temperately expresses his sentiments in regard to the Interim: "I often advised that no innovations should be made now, for the people would at once cry out that we were destroying the Gospel, or at least besiinninii; to do so. But the courts exclaimed that it would be necessary to yield someAvhat to the Emperor, so that he would not send his armies into these parts, and 260 LIFE OF MELANCHTHON. suppress the Church, as he did in Swabia. But although I am not able to say Avhether we shall appease the Emperor by the re-introduction of a few indifferent cere- monies, yet the courtiers declare that such will be the case, and exhort us not to expose the fatherland and the Church to devastation, on account of these non-essential matters. We therefore contend for essential matters, for purity of doctrine, and the form of the Lord's Supper, so that the Papal mass may not be introduced again, as it was done amid the groans of all the godly, in SAvabia. But I have never contended about holidays, the order of hymns, and similar matters ; and I do not believe that such contention could be reconciled with the moderation needful in the present troubled state of the Church. But when some are opposed to all order, and all laws, it really seems far too uncivilized to me. I have many years ago wished that our churches might introduce a few ceremonies. A similarity in such matters, conduces to unity. Of course, there must be moderation in all such things. We do not make the least alterations in doctrine or essentials. But transubstantiation is the fountain of all the misery in which we find ourselves at the present time, and which awaits the Church in future. This has added strength to the Papal mass, concerning which we shall again hear the most severe commands of the Emperor at the next diet. You know that I have treated all other questions of dis- pute in a manner calculated to remove all doubts from the mind of every pious man, who judges leniently; but in regard to the question of transubstantiation, I have always been very short, owing to the slanderous judgments of some of our own side." The men at Magdeburg, and Flacius particularly, v/ould not be silent ; but Melanchthon did not reply. He speaks DISPUTES ABOUT THE LEIPZIG INTERIM. 261 of this in a letter to Baumgartner : " I have not yet an- swered our neighbors in the city of Parthenope, (Magde- burg,) because the facts themselves refute them ; and what a conflagration would be caused, if we should reply !" lie was induced to remain silent by his love of peace, and perhaps he also hoped that Flacius, oAving to his extrava- gant vieATS, would not secure many adherents. But in this he was mistaken ; and he says himself, in a letter written September 20th, to Pastor Lauterbacii of Pirna: "If they do not stop challenging us, I shall answer them. In the meantime I will refute this outcry by other useful writings. We see how the devil is spurring on unruly spirits, to create greater confusion. We will therefore call upon the Son of God, our Lord Jesus Christ, to direct us." At last, October 1st, 1549, he replied to the attacks of Flacius. In answer to his reproach that doctrines were changed, and abolished ceremonies were being reintro- duced, Melanchthon gives the unequivocal reply, that he confessed all that he had recorded in his book. Loci Com- munes, in which was found the doctrine of the Au^sburo; Confession of the year 1530. As far as the change of customs was concerned, he was free to confess that he had advised the Franconians and others not to leave tl;o churches on account of this servitude, provided it could be borne without impiety. " But when Flacius maintains that I have said the church ought by no means to be left, even if all the old abuses were to be introduced ao-ain, I pronounce this to bo a palpable lie." He also particularly complains of this, that his opponent made use of expres- sions which had been uttered in private conversations and in jest. He concludes in a conciliatory manner, by saying that he had not taken up the pen on his own account, but for the sake of those who were injured by the writings of 2G2 LIFE OF MELANCHTHON. Flacius. " The J should satisfy themselves that they ad- hered to the true foundation faithfully in these churches, namely, the pure Gospel, all the articles of faith, and the use of the Sacraments without any perversion. And it is certain that the Son of God is present in such services, and hears the prayers of such an assembly." In November he was summoned to Dresden on account of this affair. The Court of the Elector seems to have been at this time disturbed by the publications of Magdeburg. But let us hear what Melanchthon says of it, in a letter to the Prince of Anhalt : " They Avere deliberating at Court about a modest reply and refutation of the slanderous accu- sations of our neighbors. However, I advised them not to publish it ; for it is very evident that such publications do not cure and pacify slanderous persons, but rather tend to irritate them more. And Pythagoras has said, we ought not to extinguish a fire by the sword. The newest publi- cation of Magdeburg, in which they show very plainly that they thirst after my blood, was not yet known at court. I often think of departing : may God direct me ! The end will show what kind of spirit rules those who are troubling our already sufficiently troubled churches still more." These disputes still vfcnt on, and Flacius published Me- lanchthon's letters which had been written with great timidity during the Diet of Augsburg. These were accom- panied by biting original notes from the hand of Flacius. Melanchthon said of him, in a letter written in January, 1550: "I believe that honorable men detest his poison. For he does not contend for a principal point of doctrine, but publishes books filled with slanders and lies, by which he wishes to gain these two points : to render me detested by the people,- and even to rouse those against me who still regard me with friendly eyes. But God, the searcher of hearts, Avill protect me against this slanderer." TEE CONFLICT WITH OSIAXDER. 2G3 CHAPTER XXX. THE CONFLICT WITH OSIANDER. We can briefly pass over a conflict whicli arose in Ham- bui'g, concerning the object of Christ's descent into hell. The superintendent, ^^pinus, of that place, had expressed the opinion that Christ's descent into hell was the last stage of his humiliation, and that he there suffered the pains of hell for us. The "VVittenbergers, at the head of whom we are always- to regard Melanchthon, declared in an opinion that the descent into hell represented ChrivSt's victory over hell and the devil, and counted it, as it indeed is, one of the stages of his exaltation. But, although the contending parties were not entirely satisfied, yet this conflict did not produce such results as that excited by OsiANDER, in regard to the doctrine of Justification, which maybe called the heart's blood of the Evangelical Church. Andrew Osiander, or Hosenmann, or Hosen-Enderlein, was born of poor parents in Gunzenhausen, December 19th, 1498. He contended with great poverty in the school and University ; but, by his talents, he soon acquired great knowledge, yet not equal to that of the learned Wittenberg Professor. Melanchthon always recognized his talents and other excellent gifts, so that he was anxious to draw him to Wittenberg to occupy the chair of Cruciger, when Osi- ander no longer wished to remain as Pastor in Nuremberg, on account of the Interim. Duke Albert of Prussia had once heard Osiander preach in Nuremberg, and had been 264 LIFE OF MELANCIIXnON. gained over to the side of the Gospel by that sermon. The Duke ahvays remembered this gratefully, and was re- joiced that he was now able to call him as first professor of Divinity, to the new University of Konigsberg, in 1544. In his very first disputation, held April, 1549, he spoke of Justification, but in such a way, that it was very evident that he did not stand upon the ground of the Evangelical, but rather of the Catholic Church. He explained Justi- fication as meaning "to make just," and concluded that man becomes just before God by means of the righteous- ness or holiness communicated to him. He also entirely separated repentance from faith. When Melanchthon at first heard indistinct rumors of this Kcinigsburg dispute, he regarded it as a mere battle of words ; but he came to a very diiferent conclusion when he received further particu- lars. On the 12th of August he wrote to Camerarius con- cerning Osiander, that he denied all imputation. And to a friend in Pomerania : " I do not believe that Osiandcr's controversy is a mere dispute about words, but he differs from our Church in a very important matter, and darkens our only consolation in true conflicts, or rather destroys it, by teaching ns to rely upon essential righteousness, and does not lead us to the promise which oficrs us mercy by the obedience of the Mediator." Osiander continued to express his views more boldly, and was much displeased with those who were constantly appealing to Melanchthon. He said that they should no longer offend him by the stupid words : " Our preceptor Philippus teaches differ- ently !" The confusion in Konigsberg increased. He now also published his Avork : "A Confession concerning the only mediator Jesus Christ, and Justification." In this he maintains that the Redemption, by the death of Christ, has been bestowed upon all men. By Justification, TUE CONFLICT "WITH OSIANDER. 2G5 man is not only declared to he righteous, but he is made righteous, inasmuch as the essential righteousness of God is communicated to him through faith in Jesus Christ. Ho disregarded the human nature of Christ entirely, and laid all stress upon his divinity, the righteousness of ^vhicl^ enters the heart. He thus continued to adhere to his Catholic doctrine of Justification. On the 1st of May, 1551, Mclanchthon wrote a friendly letter to Osiander, in which he assures him of his high esteem, and says : " You are greatly mistaken if you sus- pect me of entertaining different feelings." He at the same time also, in a supjilement, added a few propositions for serious examination. But at last, when the views of Osiander seemed to be spreading more and more, he in January, 1552, published his well-known work : " Reply to the work of Mr. Andrew Osiander concerning the justi- fication of man." As this work presents the pure doctrine of the Evangelical Church concerning justification, in a clear and calm manner, and at the same time also displays the amiable character of Melanchthon, it will not be amiss to present some extracts. He says in the beginning, that he rejoiced that others had also expressed their views in regard to this article ; however, he Avould likewise speak, having been called upon to do so, by many distinguished and other persons. He would express his opinions in a clear and simple manner, in order that those who have been filled with trouble and sorrow by this dispute, may see upon what it rests, and what will be for the comfort of their souls. Ho had never intended to depart from Lu- ther's views in this very important article. " As for the slanderous attacks of Osiander, in which he does me wrono-, I will leave these to God, who knoweth the hearts of all men, and who is our judge. I have always loved and 23 266 LIFE OF MELANCIITHON. honored him, as every one knows, and I truly wonder whence all this bitterness proceeds I know that all my writings are too insignificant and weak, and therefore I have always submitted them to the judgment of our Church." He then proceeds to speak of the G-race of God and the free gifts, according to Romans v., and says, Grace is the forgiveness of Sin, and acceptance of our person with God ; but the gift is the divine presence in us, by which we are renewed, and find comfort and the begin- ning of life everlasting. These two, Grace and Gift, we have by the merits of Christ ; and this is not gained by our works, but is alone obtained by our faith in the Lord Jesus Christ. This faith must ever continue, receive and retain both Grace and Gift, for the sake of the Mediator Christ, even though Regeneration has been commenced. It is like this, when John says, that Grace and Truth came through the Lord Jesus Christ. Faith reposes all its confidence in the entire Lord Christ, God and man, even as the same Lord Christ God and man is Mediator and Redeemer according to both natures. For although the human nature alone felt wounds and suff'erings, yet the whole Christ is Mediator and Redeemer. For this suffer- ing would not have been the price, if the Redeemer were not God at the same time. They had at all times con- fessed that we must all undergo a change. Melanchthon refutes Osiander's objection, by which he asserted that nothing had hitherto been said in our churches of the indwelling of God in us. He then proceeds and says, that a distinction must be made betAvecn the righteous- ness of the saints after the resurrection, and of the saints during this life. Although God dwells in the saints, yet our nature abounds with great impurity, and sinful defects and desires. Here it was needful for the saints to have THE CONFLICT WITH OSIANDER. 267 comfort, and to know liow they have forgiveness of Sins and Grace. All this is proved by passages of Scripture. He says that a principal passage is recorded in Rom. iii. " Being justified freely by his grace, through the redemp- tion that is in Christ Jesus : whom God hath set forth to be a propitiation through faith in his blood." This all refers to the merits of Christ, and cannot be referred to the essential righteousness of the Father, the Son, and the Holy Ghost. He adds several other clear passages, which all speak of the merit of Christ. (Rom. 5, 1 John 1, Hebrews 10, Isaiah 53.) Here there is reference to Christ's merit alone, which we apply by faith. And this was preached also from the beginning, by the prophets. Osiander is mistaken, when he says : " I call that righteous- ness which makes us do right. Here there is no mention of a forgiveness of sins." To this we reply: "We call the Lord Christ righteousness, by whom we have forgive- ness of sins, a merciful God, and besides, the presence of God within us." In this sense must we regard the Me- diator Jesus Christ, God and man, and hide ourselves in his wounds. Osiander confounds cause and effect. If he objects that this doctrine was calculated to fill men with a false security, they would reply : '^ We must teach the truth, give God the honor due to him, rebuke sin, and comfort troubled hearts with true comfort, although our hearers are not all alike." He is surprised that Osiander rejects this proposition : " Faith is a reliance upon mercy which is promised us for the Mediator's sake." "There must be a difference between the faith which the devils have, and this faith which accepts the promise, and by which the heart obtains comfort and joy." In conclusion, he remarks, that he had written all this in haste, and had passed by many other points, in order to avoid greater 268 LIFE OF MELANCHTHON. disputes. But lie did not thus avoid tlicm ; for Osiander is said to have remarked, when he read Melanchthon's confession, that " he wouhl so bleed Melanchthon, that his blood should floAV throughout Germany." He subsequently published two works, one of which was called "Bleeding of Mr. Philip," and the other "Refutation of the ground- less and useless answer of Philip Melanchthon." These contained slanders after the manner of Flacius. He not only attacked Melanchthon, but also the other teachers of Wittenberg, in the most violent manner. He particularly reproached them for not ordaining or declaring any one a Master or Doctor, unless he solemnly promised to teach in accordance with the three Confessions of Faith of the an- cient Church, and also the Augsburg Confession. Me- lanchthon, in his reply, acknowledged this to be the case ; but also that it had been introduced twenty years before by Luther, Bugenhagen, and Jonas, and was not only use- ful but necessary. But while the conflict was thus waged in the most violent manner, Osiander died, very unexpect- edly, on the 17th of October, 1552. When" Melanchthon received the tidings of his death, he wrote to Veit Wins- heim : " As you see, he had a short pilgrimage. Oh that he had made a better use of it ! Why was he so enraged ao-ainst us ? Merely because we maintain that we must build upon the merits of Christ, and not upon our new life. This was the principal point of the whole controversy." Although the principal person was thus removed from the arena, yet the conflict did not cease, because his son- in-law FUNCK exerted a great influence upon the aged Duke Albert. But when these errors of Osiander found adherents and champions in Germany, particularly in Nuremberg, they were finally condemned by the Church. They are still haunting various places, and find champions THE CONFLICT WITH OSIANDER. 269 in the pulpit and the lecture-room. It is nothing less than the spirit of Osiander, to disregard too much the sufferings and death of Christ, that is, his humanity in general, and to look to the exalted one almost exclusively, and to place the sinner's justification before God more in the righteous- ness and holiness, which are communicated to him from thence. As Osiander had given prominence to the divine nature of Christ in his office as Mediator, another teacher of Kiinigsberg fell into the opposite error, and wished the humanity of Christ to be regarded alone in the work of Redemption and Justification. This was Francis Stankar, born in Mantua in Italy, who had left his native land for the love of the Gospel, He had formerly been teaching Hebrew in Krakau, and from thence came to Konigsberg. He here quarreled with Osiander, and resigned his ofiice. When Melanchthon was asked in regard to his opinion of Stankar's views, he declared that Christ is Mediator according to both natures, for not only suffering and death, but also victory and intercession were necessary attributes of a Mediator. He also published a full opinion in refer- ence to this, in the year 1553. Besides these, one Lau- TERWALD of Hungary, also departed from the doctrine of Justification. He went to greater lengths than Osiander, for he taught that Repentance and new obedience were necessary to obtain the Grace of God. But we will leave these disputes here, to look upon the state of affairs in the German Empire. 23* 270 LIFE OF MELANCHTHON. CHAPTER XXXI. THE CHANGED ATTITUDE OF THE ELECTOR MAURICE. Pope Paul III., who had caused the Emperor Charles much trouble, died, and was succeeded in February, 1550, by Julius III., who owed his elevation to the Papal chair to the Emperor, and therefore also proved to be more accommodating. His very first step was to transfer the Council back again from Bologna to Trent. The Council of the Church was to be continued there on May 1st, 1551. When the Emperor opened a new Diet at Augsburg, July 26th, 1550, he requested the States to send delegates to the Council. At the request of the Elector, Mclanchthon had written an Opinion, in Avhich he urged the propriety of requesting the Emperor to call a Council in Germany ; further, that the Pope should not be Judge, but subject himself to the Council. Besides this, the articles already adopted in Trent should be reconsidered, and these reso- lutions should not depend altogether upon the hostile Archbishops, Bishops, and Prelates, but the Evangelical side should also be heard, and assist in passing resolutions in accordance with the divine Scriptures. But it mattered not whether the Council was called that of Trent or not, if the decrees were only " godly." The Opinion also demands a safe conduct to and from the place of meeting of the Council. Maurice, by his ambassador in Augsburg, de- clared himself in the spirit of this Opinion. The Emperor CHANGED ATTITUDE OF THE ELECTOR MAURICE. 271 made the very best promises that the States should find a safe conduct and hearing. After this, the Elector sum- moned Melanchthon, Bugenhagen, and Camerarius to Dresden in February, 1551, in oi'der to hear their opinions in regard to the Council, and the men who should be sent to attend it. It appears that Melanchthon prepared his Opinion in Dresden. It again required that the articles should first of all be considered over again. That it should be stated, that they did not demand any other doctrine than that adhered to in the Churches of Misnia. This would be found in the Augsburg Confession, or in the Liturgy of the Elector of Brandenburg. The Prince ought to abide by this. They were not yet united in Dresden, but Melanchthon soon after received orders to prepare a new con- fession of faith. In May he retired to Dessau for a few days, in order to prepare this. He set out with this view, that it should be so prepared, that the doctrine of the Church might be plainly learned from it, and that it should be delivered in the name of the Clergy, and not of the Princes. This is the so-called Saxon Confession, which is merely a repetition of the Augsburg Confession. He communicated a rough draft to the Court, and afterwards added some points in regard to Ordination, Examinations, and Church Visitations. This Confession throughout breathes a determined spirit, and does not endeavor to bring about an agreement with oppo- sing doctrines. It vv'as signed by the envoy of the Mar- grave John, by many Saxon pastors, and afterwards also by the deputies of Mansfeld, Strasburg, Pomerania, and Anspach. But not a word more was said of the journey of the Saxon Clergy to Trent : the whole matter seemed to have been put to rest. In the meantime, the Elector Maurice had received orders to subdue the stubborn city of Magdeburg ; he accepted the Imperial commission, and 272 LIFE OF MELANCHTHON. the city defended itself in the powerful siege with great heroism. All Protestants anxiously regarded the fate of Magdeburg. Germany began to feel the oppressions of the Emperor, and especially of his Spanish troops, more and more from day to day. Not only Protestants, but also Catholics, were highly incensed ; especially, too, be- cause the captive Landgrave, Philip, was treated in the most unworthy manner. The Protestants were greatly excited against Maurice, for they regarded him as the betrayer of his relative, John Frederick, his own father-in- law, and the German cause, and also as a denier of the Gospel. And now, to crown all, he permitted himself to be employed against faithful Magdeburg. Maurice felt this, and as he had for some time been dissatisfied with the course of the Emperor, he resolved to separate himself from him. In the midst of his victory over the brave Mar- grave John von CUstrin, who had come to the assistance of Magdeburg, he, as some one says, "went over to the Opinion of the conquered." He entered into a secret league with several Protestant princes, and promised to confess the Augsburg Confession again, and to risk his land and people in defence of this and German liberty. While he was negotiating with France to obtain money, and promised the King various German cities, he continued the siege of Magdeburg to conceal his real purpose. When France entered into an agreement with him, he offered pardon and religious protection to the city of Magdeburg, and also received their oath of allegiance. At this time, and also for the purpose of deceiving the Emperor, Melanchthon and Maior received orders to depart for Trent. In Nuremburg they should expect further orders. But they did not find any particular directions CHAXGED ATTITUDE OF THE ELECTOR MAURICE. 273 how thev should act ; nothhicr "v^'as said of the manner of their journey, of their expenses, or an escort. Melanchthon wrote to the Electoral Chancellor, MoR- DEISEN, on the 13th of December, 1551 : "I was surprised at this unexpected order. But as I do not Avish to appear disobedient, I will depart for Leipzig to-morrow, and thence to you at Dresden, to learn further what you wish me to do, although I shall not be able to make this journey without danger at the present time, owing to my sorrows and bodily feebleness." He immediately carried out this proposed plan of his journey. He did not receive more light from the communications of the Electoral counsellors. How^ever, he began to understand the Elector's object, and from Misnia he wrote to Eber : "Although many find fault with our journey, and I would rather enjoy the society and countenances of my family and friends, yet I obey, whether they are ui-ging this matter at Court in earnest, or to deceive ; so that it may not appear that we, as has fre- quently been said, wish to avoid a public meeting, either from fear or w\antonness." But when he heard that the Elector intended to unite with France in opposing the Emperor, he was much concerned, and thus expresses it in a letter to Maurice himself, January, 1552 : " It is indeed to be deplored that the Emperor does not release the Landgrave ; but a union with France is unadvisable, as it cannot be depended upon. To unite with such persons, who were only anxious for disturbances, is sad and discre- ditable. Besides this, your Grace knows that the Emperor is the constituted authority, and that God generally ob- serves his law, to overthrow those who oppose authorities. The advice given by some, to take advantage of the Em- peror before he would fall upon us with the execution of the Council, was not an argument in favor of war and tumult." 274 LIFE OF MELANCIITHON. But the Elector seemed really to be in earnest in regard to his representation in the Council, and personally addressed a letter to the Synod of Trent, in which he names Sarcerius, Pacveus, and Melanchthon, as his depu- ties. From Leipzig, Melanchthon wrote to Wittenberg, requesting those who boarded with his family to seek ano- ther place : " For I have a long and dangerous journey before me, which the Son of God may direct, as I heartily pray he would do. But as the time of my return is uncer- tain, I did not wish to burden my family with too many cares." He also bade his hearers an affectionate farewell; " I conjure you to unite your prayers with the sighs of all the godly, that the Son of God may be pleased to lessen the chastisements which threaten us." And again : " Therefore take notice of the divine wrath, and pray that God, in his wrath, Avould not forget mercy, for the sake of his Son. And in order that the prayer may be more fer- yent, let your walk become Christian, and your hearts be awakened to repentance, according to the word of the Lord : ' Turn ye unto me, and I will turn unto you.' After saying that the Church Avas dear to the Lord, he closes thus : " May you comfort yourselves with this con- solation, which in public and private dangers shows the haven in which Christian hearts find rest ; and in the meantime, may you be happy !" He departed on the 14th of January ; and on the 22d of the same month, he and his companions, to Avhom his son-in-law Peucer had joined himself, reached Nuremberg. But it began to be more evident that these envoys were merely journeying to Trent in order to deceive. Tidings were brought from every quarter, that the Elector was assuming a hostile attitude against the Emperor. The envoys remained in Nuremberg Avithout any further in- CHANGED ATTITUDE OF THE ELECTOR MAURICE. 275 structions, and Melanclithon preferred remaining here, to going to Trent for the purpose of engaging in fruitless dis- putations. At last, when no further directions came, he resolved to return, and arrived in Wittenberg on the 20th of March. In the meantime, Maurice had given information to the Saxon and Hessian Chambers, that it was intended to deli- ver the imprisoned princes ; and soon his armies, and those of William of Hesse, and the Margrave Albert, departed from Culmbach, and united. While they were entering Augsburg, the King of France seized Metz, and called himself the defender of German liberty. The Em- peror, who was at that time at Innsbruck, had not the remotest idea of treachery until he read the declaration of the confederate princes, circulated throughout Germany, in which, not without reason, too, they accused him of suppressing the freedom of the German Empire. As he was without troops and money, and was suffering from his old complaint, the gout, he attempted to escape to the Netherlands ; but Maurice had already seized the narrow pass of Ehrenberg, so that the Emperor was compelled to return to Innsbruck. When Maurice saw that the Empe- ror was about to receive aid from various quarters, he resolved to storm the pass, and to seize the Emperor in Innsbruck. But during the night, Charles fled over the Tyrol to Villach, in Carinthia. The day before, he had announced liberty to his captive, John Frederick, under this condition, that he would voluntarily follow the Impe- rial Court for a short time longer. Full of joy, the libe- rated prince sang a spiritual song of thanksgiving, and followed the Emperor. But the Council of Trent had been scattered like chaff before the wind, for they thought that Maurice was coming to disperse them. King Ferdinand, 276 LIFE OF MELANCHTIION. Avho had always been a better friend of the Germans than his brother, acted the part of mediator. A meeting was held in Passau, where the well-known Treaty of Passau was agreed upon, on the 2d of August, 1552. In this treaty, so important to the Protestants, perfect religious freedom is secured to them, and they are to receive equal civil rights at the next diet ; those who were banished received pardon, and the Landgrave Philip was restored to liberty. At first the Emperor would not consent to the treaty, but finally yielded to the earnest representations of his brother Ferdinand. The oppressions hitherto experienced in Germany now ceased ; the exiled ministers returned, and the Interim had reached its well- deserved end. John Frederick and the Landgrave Philip were at liberty again. When the latter, who had endured many afflictions, had returned to his dominions, he imme- diately entered a church in Cassel, and for a long time remained before the altar engaged in prayer. John Fre- derick, by his steadfast faithfulness and unwavering faith, had extorted the unwilling respect of the Emperor ; while Maurice had lost it to a considerable degree. When some one from Saxony welcomed John Frederick in Nuremberg, he said : "Go and tell it in your home that I come without arms, and that I do not intend to cause a civil warfare, and shall rather lose the remaining portion of my domi- nions than bring desolation upon the Fatherland." Melanchthon wrote to Moller : " You know, that by the grace of God, Duke John Frederick of Saxony is Avith his wife and children in Thuringia. This return without arms is far more glorious than a bloody victory. Posterity too will enrol this example among the testimonies that God hears the prayers of the godly, and softens our afflictions even in this world." CHANGED ATTITUDE OF THE ELECTOR MAURICE. 277 When tlic old defender of the Faith returned to his own country, he was everywhere welcomed in the most joyful and affecting manner. From Wittenberg too, a letter of congratulation, written by Melanchthon, was sent to their old patron. They express their joy in this : " First of all, that God has sustained your Grace in strength of body and soul, in Christian comfort and fidelity in. your hours of trouble, and that he has thus adorned you with many virtues, even as Daniel was preserved among the lions. And then also for this praiseworthy and joyful deliver- ance." The letter also refers to the blessings this deliver- ance will bring upon the church, and closes thus: "We pray with all humility, that your Grace may be and con- tinue to be our most gracious Lord. For it has always been, and is still our intention, with God's grace, to main- tain unity in Christian doctrine with the churches of these lands, although we have been sorely tried, and great con- fusion ensued, from which, however, God delivered us ; and we are still engaged in great, heavy, and highly important matters." John Frederick expressed his thanks in a very friendly reply. He says : " It is indeed true, that God in mercy has laid upon us a great and wearisome affliction, on ac- count of our sins. But as his Omnipotent power, by the assistance of his Holy Spirit, has maintained us wonder- fully in the true confession of his saving word, and hfis also preserved our health, so also has his Almighty power graciously freed us from captivity, and restored us to our own dominions again." He expresses his regrets that there had been so many disputes and changes in the church during this time, and says, that if they had adhered to Luther's doctrine, "no alteration by mere human wisdom •would have been undertaken or permitted." 24 278 LIFE OF M E L A N C 11 T II N . Melanchtlion also expressed his joy at the return of their prince in a very hearty Preface to the fourth volume of Luther's works. lie says : " What greater privilege can be bestowed upon any man, than this grace, to spend his life for the glory of God, and the welfare of many of his fellow-men ? This ornament is infinitely to be preferred above all bloody victories and triumphs. May your High- ness continue to enjoy health and happiness !" CHAPTER XXXII. DOCTRINAL CONTROVERSIES, AND ATTEMPTS TO BRING ABOUT A UNION. We must here revert to a conflict commenced at a former period against Melanchthon by Cordatus. We did not conceal the fact that his formula that good works are the condition Avithout which we cannot be saved, was a bold venture, which could easily be misinterpreted. When he used the form of expression in the Leipzig Interim, that good works are necessary to salvation, it was expressed indeed in a milder form, but still admitted a bad interpre- tation. It so came to- pass that the aged Amsdorf published a work in 1551, in which he accuses George Maior, Me- lanchthon's friend, in the most severe manner, because he had adulterated the doctrine of Justification, by his propo- sition that good works are necessary to salvation. Maior did not owe him an answer long ; he confessed his adhe- rence to the Evangelical doctrine of Justification, but at DOCTRINAL DIFFERENCES, ETC. 279 the same time adliered to his opinion that good works are necessary to salvation, because no one could obtain salva- tion by evil works, or without good works. But now Maior was attacked from every side, and found it impossible to retain his position as General Superintendent at Mansfeld any longer. His opinion was not opposed to the doctrine " of justification, for he said that good works were necessary to salvation, because they must necessarily be produced by faith, and because all men were obliged to obey God. But the opposite side proved to him, that the formula made use of by him might easily lead to misinterpretation, and should not be used, even if it were only on account of the Catho- lics. Mclanchthon, of whom we know that he did not ap- prove of a form which might easily be misconstrued, ad- vised Maior to desist from furtlier disputes, for, he said, you are merely adding fire to the flames. Maior was called to a professorship in Wittenberg in tlie autumn of the year 1552. Instead of following Melanchthon's advice, and abstaining from his formula for the sake of peace, he con- tinued to defend it. Mclanchthon himself did not employ this formula any more, and at a later period expressed himself against it in a very decided manner; although he remarks in another place, that against the Antinomians we should always maintain that tlic beginning of new obe- dience is necessary, because it is a divine and unchangeable arrangement, that a rational being must obey God. How- ever, the most extravagant opponents did* not suifcr them- selves to be pacified by all these things. Amsdorf was so involved in these contradictions, that he published a work, during Melanchthon's lifetime, with this title : " That the Proposition, Good works are injurious to salvation, is a true, just, and Christian proposition, taught and preached by the saints Paul and Luther." If the champions had 280 LIFE OF MELANCIITnOlSr. adlicrcd to the Tvord of God and the Confession of the Church, and had acted towards each other in a friendly spirit, intent upon the honor of God and the discovcrj of the truth, they would not have gone astray in this manner. Such a spirit should also have been manifested in the so-called Synerfjistic controversy, which caused Mclanch- thon great trouble. It is certain that he was most de- cidedly opposed to the doctrines of the ancient heretic Pelagius ; for he adhered to the truth expressed in the word of God, that the powers of man are so much corrupted by original sin, that he must first be awakened by the Holy Ghost before he is able to make a beginning, and that he also needs the Holy Ghost as he progresses. He teaches that the powers of human nature are greatly aifccted, ^nd unfitted to do good, and he represents the merits of Christ as the only foundation of salvation. At the close of his life, in reply to the Bavarian articles, he declares in the most positive manner: " Sin and death cannot be removed by the free will of man, and man's will cannot begin inward obedience without the Son of God, without the Gospel, and without the Holy Ghost." Therefore, it cannot be assured or proved that he was a Synergist, i. c, that he taught that in the work of repentance, the natural will of man performs one part, and grace the other. He was fully convinced that the grace of God alone accomplishes what is good in us, and that the will of man merely receives. The will of man could thus be active to a certain extent, but could not produce the new life. The actual Synergistic controversy did not arise until after the Leipzig Interim. In this, Melanchthon had said that in the work of repent- ance, man was not passive like a block or a statue. Fla- cius had repeatedly directed attention to this expression ; DOCTRIXAL DIFFERENCES, ETC. 281 but it was Amsdorf -who agitated tliis controversy tovrards the close of Melanchtlion's life. But we will not enter upon a consideration of this, because the controversies con- cerning the freedom of the human will did not develop themselves until after the death of our Reformer. As such differences and disputes arose on every side in the Evangelical Church, to its own injury and the joy of the Catholics, several princes, especially Maurice and the Landgrave of Saxony, thought it necessary to bring about a meeting of the Theologians, in order that these contro- versies might be settled. The Osiandrian difficulties were to be disposed of first, as they shook the very foundation of the Evangelical Church. The meeting was to be held in Erfurt, June, 1553 ; but Mclanchthon did not expect any good from this, and freely declared his opinion that such conferences produced no good effects, as Gregory of Kazianzen had declared, "that he had not seen any Synods in his own day which did not cause greater dissen- sion than existed before." He also said that there was no Theologian now Avho was able to restrain the others, as Luther had done in former days. That they ought to adhere to the Confession, on account of the Diet which should soon assemble. If the Emperor should insist upon the Literim, they should explain to him why they could not accept it. The Landgrave also entertained the same views. This plan, which had been projected by Maurice, was postponed by a terrible disaster which fell upon him. The Margrave Albert continued to disturb the public peace by predatory excursions, which were especially directed against the monasteries of Franconia. Maurice therefore united with King Ferdinand, and Duke Henry, of Bruns- wick, to suppress this disturber. But when Albert heard 24* 282 LIFE OF M EL A NC II T II ON. of this design, ho endeavored to anticipate tliem, and fell upon Lower Saxony. On the Otli of July, 1553, a battle was fought at Sievershausen. Maurice was victoi'ious, but paid dearly for it, for he received a gun-shot Avound in the battle, which caused his death two days afterwards. His last words were, " God will come !" He Avas succeeded by his brother Augustus, who restored the Misnian Lands in Thuringia and Franconia to the aged John Frederick. He was a sincere man, devotedly attached to Evangelical truth, and enjoying the full confidence of his subjects. Already, in the month of August, he came to Wittenberg, and Melanchthon rejoiced to hear the most encouraging promises from his own lips. He confirmed the foundations which had been assigned for the support of the University by his brother Maurice. He also earnestly Avished that the Theologians, Avho were not affording a A^ery edifying and commendable example by their continued disputes, might become reconciled among themselves. This wish was shared by the pious Duke Christopher, of Wurtemberg ; and he proposed a con- ference of the ministers at Weimar, in order that they might discuss these points of difference. It Avas agreed upon to hold a Synod at Naumburg. We have already heard that Melanchthon dreaded such a conference, because he belicA^ed it Avould only make matters Avorse. On the 17th of April, he WTOte to a friend : " The Court orders us to go to Naumburg, whither, as they write to us, the Swabian and Hessian pastors will also come. Although they have been warned by so many examples, that synods and hypocritical unions are productive of great CA'ils, yet they have ordered us to hold synods again." However, he also Avrote to Maienburg, May 11th ; " Although the Synod of Naumburg, Avhich I always objected to, will DOCTRINAL CONTROVERSIES, ETC. 283 meet, I must nevertheless attend it." He went, accora- pahied by Forster and Camcrarius, and reached Naumburg May 20th, 1554. The Hessian delegates, and the well- known Sleidanus, of Strasburg, arrived on the following day, and PacfBus and Salmuth, of Leipzig, on the 23d of May. Although Melanchthon at first entertained the greatest fears, because he expected those two violent champions, Gallus and Flacius, whom he called the two sons of Poly- phemus, he now wrote to his son-in-law Peucer, as early as May 23d : " To-day we shall, with the help of God, deli- berate in a friendly manner, and I hope that no disputes will arise among us. We shall not expect any other The- ologians, if they do not arrive here within three days." The princes wished the Theologians to agree upon tlie answer to be given to the Emperor, at the next Diet. In a declaration, prepared by Melanchthon, the Theologians frankly say : " If his Imperial Majesty should wish us to adopt again the Papal doctrine, which we condemn, and the Interim also, we shall, by the grace of God, clearly and positively refuse to do so." They continued to say, that Protestants should abide by the Confession delivered in Augsburg in 1530, because it contains "the only eternal agreement of the divine Scrip- tures, and the true catholic Church of Christ." Also, that the confession of Brentius, and that of Saxony, fully coin- cided with this. The Theologians also expressed them- selves asiainst the errors of Sciiwenkfeld and Osiander. Schwcnkfeld, like all fanatics of ancient and modern days, disregarded the written word of God, and thought that God revealed himself to man without this. He also showed his perversion by other objections, which he raised against the Evangelical Church. They therefore say : " Therefore we unanimously reject the before-mentioned 284 LIFE OF M E L A N C II T II N . errors, and all the lies of Scliwenkfeld." One of the greatest errors of Osiander is his declaration, " that man is not just on account of the ohedience of Christ, but on account of the Deity if it dwells in man." They maintain the Evangelical doctrine against these Osiandrian heresies, in a very conclusive manner. In speaking of Ceremonies, they insist upon unity in doctrine and in the sacraments. They reject the mass without communicants. They allow private confession, " but no one is to be burdened by an enumeration of his sins." They wish holidays to be ob- served, and require uniformity in this. They oppose the reintroduction of Latin hymns, of the garments used in the mass, of vestments, and other ceremonies, "because it would give rise to new dissensions and ruptures." The authojities, and sensible Pastors, would know how to make a distinction between essentials and non-essentials, and how to avoid all offence. Attention should be paid to studies, ordination, consistories, and visitations, all which matters had formerly been disregarded by the Bishops. As the Bishops are persecutors of the pure doctrine, ordi- nation cannot possibly be given into their hands. The authorities are bound to see to it, that the pure doctrine is preached in the churches, and that the consistories would discharge their duties, in punishing vice and maintaining discipline and harmony. Melanchthon was highly pleased with the harmony among the Theologians at Naumburg ; yet he did not conceal the fact from himself, that his oppo- nents would also raise a great outcry against the resolu- tions of Naumburg. The Theologians of Wurtcmberg had only proceeded as far as Erfurt, for they had been expected for several days in Naumburg, but in vain. On the 28th of May, Melanchthon wrote to Strigel: "If the Swabians do not arrive to-day, as I believe they will not, we shall DOCTRINAL CONTROVERSIES, ETC. 285 adjourn to-morrow, God willing." He returned to Witten- berg, as lie had stated. Duke Christopher, however, was highly pleased with the resolutions of Naumburg. During Melanchthon's stay in Dresden, February, 1555, where he was giving his opinion in regard to a visitation of the churches, the diet of Augsburg had been opened on the 5th of February. The Emperor had become com- pletely disgusted with German affairs, particularly since the revolt of Maurice, and he now left the direction of this diet, promised in the treaty of Passau, to his brother Fer- dinand. This diet witnessed many disputes, especially urged by the Pope's nuncio. But fortunately Pope Julius III, died about this time, and the nuncio was obliijed to return to Rome. Now one principal difficulty vras removed, and they at last, in the month of September, 1555, agreed upon the Religious peace of Augsburg^ which was highly advantageous to the Protestants. For they not only ob- tained liberty of conscience in religion, but full civil equality with the Catholics, and remained in the possession of the ecclesiastical property which had been confiscated. But one unjust resolution was also carried, that if a Ca- tholic sovereign should wish to become a Protestant at any future time, he should not indeed be personally molested on this account, but should forfeit his office and rank. Although the Protestants yielded very reluctantly, the decrees of the diet were of the utmost value to them, for they secured a lasting peace, and they no longer needed to care for the condemnations of a General Council. Me- lanchthon wrote : " I look upon the peaceful conclusion of the Diet of Augsburg as one of the favors of God, and we must beseech the Son of God to continue to guide us in future." \\ hilc the Evangelical Church was thus celebrating out- 286 LIFE OF MELANCnXIION. "ward triumphs, and securing a firm position for herself, enemies were raging in her own bosom, who undoubtedly retarded her development. They were contending about a doctrine which is as plainly founded in the word of God, as it is of great comfort to the heart. It is the doctrine that not only the earthly elements of bread and wine, but also the true body and blood of Christ are distributed in the holy sacrament of the Lord's Supper. As a middle path between the doctrine of Transubstantiation on the one hand, and the one-sided doctrine of the Reformed, that we receive nothing but bread and wine in memory of the Lord, on the other, it was objectionable to the Catho- lics and the Reformed. Luther has triumphantly vindi- cated this consoling doctrine in his writinfrs. But now there arose another man with a doctrine some- what different, which was adopted by many. This was the sngacious, learned, and pious John Calvin, who was born in the year 1509. The Lutherans had hitherto regarded him as belonging to their own party, especially since ho had been teaching with Bucer and Capito in Strasburg. When he had returned to Geneva in 1541, from which city he had been banished before, and had there built up the Evangelical Church with great zeal, he wrote a Confession in regard to the Lord's Supper, in the year 1549. The Zurichers had formerly suspected him of being a Lutheran, but noAV all their doubts vanished, and they could call him their own, and harmony was completely restored between German and French Switzerland. But that which pro- duced harmony in Switzerland caused dissensions in Ger- many, although not immediately. Here they had enough to dispute in regard to the so-called indifferent tilings, (Adiaphora,) and the heresies of Osiandcr. Li the year 1552, a pastor in Hamburg, named Joachim DOCTRINAL COXTROVERSIES, ETC. 287 "Westpiial, published a work in which he proved that the Reformed had given no less than eight-and-twenty ex- planations of the words of institution in the Lord's Sup- per, from the time of Zwingli to that of Calvin. In the following year he published a work against Calvin, entitled : " The true faith in regard to the Lord's Supper." This publication began to arouse the zeal of the Lutherans against Calvin and his friends, Avhich was still more in- flamed by one John von Lasco, who, together with a band of French and Dutch Protestants, had been banished from England by that severe Romanist, Queen Mary. He had confessed himself a follower of Calvin, and therefore could not find a resting-place for himself and his friends, either in Denmark or Germany. They were denounced from the pulpits in every quarter. Calvin now published a work defending them and his doctrine. He declared that, ac- cording to his doctrine, the Lord's Supper was no empty ceremony, even though he did not believe in a participation of the body and blood of Christ, in and under the bread and wine. Westphal and John Timann, pastor in Bremen, arrayed themselves against Calvin ; who, assisted by Bul- linger of Zurich, and Lasco, soon published a refutation. Most of the cities of Lower Saxony sided with Westphal. The fire spread on every side, and Schnepf of Jena, Alber in Mecklenburg, and Eitzen in Hamburg, attacked Calvin in the most violent manner, who finally maintained an utter silence. Calvin represented his own doctrine as a mediation be- tween the Lutherans and the Reformed. It did not teach an imaginary, but a real participation of the body and blood of Christ, yet not with the mouth, and it also opposes the view of an Omnipresence of Christ according to his human nature. The fulness of the Godhead has entered 288 LIFE OF MELANcnxnoN. into the body of Christ, and from this body the Lord fills his people spiritually, "with a secret and mysterious povfcr of life, Avhenevcr they receive the bread and wine. This participation only refers to believers, although it is also oifered to unbelievers. So Calvin regarded the matter ; but what did Mclanchthon say to all this ? He did not express himself positively in regard to either side, doubt- less because he did not wish to pour fresh oil into the fire. Yet he was provoked and driven to a decided declaration of his sentiments by both sides. Gallus and Westphal published a collection of declarations taken from his former writings, by which they proved him to be on their side, and that he had at least not thought as the Sacramentarians did, as long as Luther was alive. Calvin also endeavored to lead him to declare himself, by stating that he under- stood the Augsburg Confession precisely as it was under- stood by its author, and that in this matter he could as little be separated from Philippus as from his own heart. We may admit, without hesitation, that Mclanchthon agreed more with Calvin than with the stricter teachers of the Lutheran Church ; but he did not wish to begin a conflict while he was the subject of a government which strictly adhered to Luther's doctrine. He wrote to Hardenberg in the beginning of 1556, that if his life shoidd be spared he would reply in a place where the courts could not hinder him ; and to his friend Mordeisen at the Saxon court, who reproached him on account of his bashfulness, he wrote : " I am certain that your court will not suftcr a de- fence of the truth in this article." He therefore continued to adhere to the method of teaching he had pursued hitherto. He always spoke of a presence of Christ in the Lord's Supper, but never of a bodily presence of his body and blood. DOCTRINAL CONTROVERSIES, ETC. 289 Some of the princes now again, as on former occasions, thought of bringing about a reconciliation between the contending parties. As we have already heard, Duke Christopher of Wurtemberg was the most prominent among them, for he made repeated attempts to induce the princes and Theologians to hold a meeting, where the points of difference might be discussed, and harmony re- stored. But his advances met no response, if we except the aged Elector of the Palatinate, Frederick. " I also wish," Melanchthon writes, "that learned and well-mean- ing men might negotiate in peace concerning certain con- tested points." It appeared that the Theologians of Weimar were parti- cularly opposed to any union or compromise. These held a separate meeting in Weimar, January, 1556, in which they declared that they would not unite with those of Wittenberg, until they would pledge themselves unequivo- cally to the Augsburg Confession, and would drop all Zwinglianism and Synergism. They would faithfully abide by Luther's doctrine concerning the Lord's Supper and free will. Amsdorf, Schnepf, Strigel, Stolz, Aurifaber, and dele- gates from the Palatinate and Wurtemberg, attended this meeting. Melanchthon called this Synod the Flacian Synod, because he well knew that Flacius exerted a great influence upon it. He expresses his regrets in regard to this, in a letter to Camerarius, February 7th : " This sad dissension troubles me so much, that I wish to leave this world ; and I see that I am not far distant from my jour- ney's end." But something occurred in the summer of the year ^556, which he perhaps expected least of all. Flacius endeavored to bring about a reconciliation with his former teacher. He. 25 290 LIFE OF MELANCHTIION. ■R-as at that time residing in Magdeburg, and had prepared a few "mild propositions to bring about a godly, needful, and peaceful reconciliation between the Theologians of Wittenberg and Leipzig, and others who have written against them," which he had sent to Paul Eber, that he might deliver them to Melanchthon. In the eleventh arti- cle he said, " If any persons shall teach and spread errors which are injurious to religion and conscience, either pub- licly or secretly, we will avoid such as a curse, and will not acknowledge them as brethren, or receive them into fellowship, until they have condemned and publicly re- nounced their errors. For such wounds in the church cannot be healed or endured silently." It was principally owing to this article that Eber did not present these pro- positions. About this time the French scholar, Hubert Languen- Tius, who had long been one of Melanchthon's most inti- mate friends, arrived in Magdeburg. They were anxious to employ him as mediator. An interview with Melanch- thon should take place in the little town of Coswig, and Flacius promised to employ mild and peaceful expressions. Although Melanchthon at first intended to accept the offer, he was afterwards induced to change his opinion, and, on the 15th of July, wrote to his friend Languentius : " I have for a long time been anxious for a conference with pious and learned men, for the glory of God and the general good ; but what would be the use of an interview with such unlearned, raging, and malicious persons as Stoltz, Gallus, and Aurifaber." "A sweet friendship and intimacy sub- sisted between Flacius and myself in former days, and I should like to discuss the whole system of doctrine with him. But he has circulated matters about me which I never uttered, and which never entered into my thoughts. DOCTRINAL CONTROVERSIES, ETC. 291 Therefore, I fear treaclierous intentions in all this. Oh ! that he would act towards me with the same sincerity with which I should wish to approach him ! But not one of my fi'iends is willing to be present at such an interview, and they do not consider it advisable for me to meet him alone. I am not concerned if others are pleased to seek power and influence. The Son of God will judge the life and senti- ments of every one, and he knows that I am only anxious to glorify the truth, to add to God's honor, and to promote the good of the Church." On the 21st of July, Flacius expressed his regrets concerning this reply in a letter to Languentius, and even wrote to Melanchthon, justifying himself, and assuring him that he had no reason to com- plain of him. Melanchthon replied on the 4th of Septem- ber : " You recapitulate your kindnesses towards me, and state that you did not publish a letter written to Taupolus. I never Avrote a syllable to him. In Augsburg, I paid a visit to this Venetian ambassador, at the request of the Elector, and spoke with him of the cause of the Reforma- tion. I do not recollect all the words of that conversa- tion. For I did not think then that I would be called to an account after the expiration of twenty-six years." Others had concocted a letter from this, with which Rorer had already reproached him, and which had been sent by the Margrave John. "You have also published the Leipzig Interim in a mutilated manner, and with notes. What induced you to attack an old friend, who loved you sin- cerely, with such weapons ? I ought not to bo reproached with what I never did ; I am willing to confess all I have done. When the Augsburg Interim appeared, and reached our country, I at first advised that the churches should not be disturbed by any alterations whatever." He goes on to say, that he had many disputes with the coui-tiers, until 292 LIFE or M E L A N C H T H N . the Elector declared that he did not Avish a change of doc- trine, but only uniformity in outward ceremonies on festival days, in lections, and dress. " This the people afterwards called Adiaphora. I knew that the smallest changes would displease the people. But as doctrine was untouched, I wished our friends rather to be willins; to endure this servi- tude, than to relinquish the service of the Gospel, and I confess that I also gave this counsel to the Franconians. This I have done, but I never changed the doctrine of the Confession. After this, you began to enter your protest, but I yielded, and did not dispute. You are perfectly welcome to bear off the victory, for I yield, and do not contend about these ceremonies : and wish, with all my heart, that a pleasant harmony might prevail throughout the Churches. I also acknowledge that I erred in this matter, and pray God to forgive me that I did not fly far away from those treacherous deliberations. I shall refute all with which you and Gallus unjustly reproach me." In regard to Maior's proposition, that good works are neces- sary to salvation, he had exhorted him to explain his meaning, and to drop this form of expression. That he himself did not use this expression, and merely opposed the Antinomians by declaring : "New obedience is neces- sary, because it is a necessary law that the creature should obey the Creator. I do not believe that we really oppose each other in this question." In regard to the proposi- tions for peace, he believed it would be best if they should be prepared by impartial judges. There must be one con- fession in doctrine, " and as we do not contend about cere- monies, but rather confess that we yield in these, do not any longer accuse us, and do not heap false charges upon us. Let us unite, with mutual good will, and by one con- fession, against the fearful fury of the enemies of the Son DOCTRINAL CONTROVERSIES, ETC. 293 of God, who is not only blasphemed by the Papists, but also by many others." But Flacius was not satisfied with this answer, and believed that it was necessary to have the matter decided by umpires. On the 17th of January, 1557, the Superintendents Curtius of Lubeck, Paul von Eitzen of Hamburg, Morlin of Brunswick, and Hennig of Liincburg, met in Magde- burg, and pledged themselves to adhere to a confession which had been published in the year 1550, against the Interim, and which bore the title : " Confession, Instruc- tion, and Admonition of the pastors and preachers of the Christian congregations of Magdeburg." Flacius, and his friends Wigand, Judex, and Baumgartner, remained in the little town of Coswig, which was not far oif, and exhorted the Superintendents, who had proceeded to Wittenberg with terms of agreement, that they should take a deter- mined stand. On the morning of the 21st of January, the negotiations were begun in Melanchthon's residence. He addressed them in the most cordial manner, and assured them that he was desirous of peace, and had therefore re- mained silent. " I take a box on the ears, and still remain silent, while Flacius and Gallus do not stop their abuses." He agreed to accept the umpires, and Morlin presented eight articles to him, which had been prepared at Bruns- wick, with this condition, that either side shall have the privilege to add to or take away from them what they pleased. The eight articles were as follows : 1. Unity of doctrine is to be restored, in accordance with the Augs- burg Confession and the Smalkald articles. 2. All op- posing errors of the Papists, Interimists, Anabaptists, and Sacramentarians, were to be rejected. 3. All corruptions, and especially that concerning the necessity of good works to salvation, in the article on Justification, which oppose 25* 294 LIFE OF MELANCIITHON. true apostolical doctrine and the Augsburg Confession, were to be put away and condemned. 4. The Saxon Churches are not able to depart from the Confession which they published during the last persecution. 5. No agree- ment in ceremonies should be entered into with the Papists imtil they agree with us in doctrine, and cease to persecute the true doctrine. 6. In the time of persecution a sincere Confession should be made, and no servitude opposed to Christian liberty should be permitted. 7. We also, in a most Christian manner, beseech our teacher to testify, by a public writing, that his views in regard to indifferent matters, and the necessity of good works to salvation, agree with the Confessions of our Churches ; and 8. If one of the parties should be suspected of secretly adhering to some errors, an explanation should be required." Melanchthon was at first highly displeased with these articles, but on the following day he replied as follows : " For thirty years I have labored not a little in these churches, in teaching, developing truths, in daily judg- ments, conferences, and in treacherous conflicts. And it would have been very becoming in you to spare and pity me. But now, that which the worthy Jacob Sturm pro- phesied to me has come to pass ; for when he, together with some other friends, accompanied me a part of the way when I left Ratisbon, and I said to him, that we would not see each other again in this world, he replied : ' We shall still come to you some day to crucify you.' Articles are laid before me, in which I am not only required to strangle my- self, but very many of my friends. You spare Flacius. You know yourselves what intimate friendship subsisted between some of you and myself. And on this account, I am so much the more surprised to see you treat me so harshly. If I do not agree to your articles, you will excite your DOCTKINAL CONTROVERSIES, ETC. 295 party against me ; but if I do agree, many in our cliurclies will complain of me that I have given them cause for of- fence. There is, consequently, danger on both sides, and it would have been better to negotiate with many concern- ing this." He agreed to the fii'st two articles ; but to the third he wished to add, that, although new obedience is needful according to the law of God, and Christ did not suffer in order that we should abide in sin and death, yet the expression, good works are necessary to salvation, should not be employed. His writings were opened to the eyes of the whole world. " I accept the fourth, fifth, and sixth articles, although they accuse us very much, as I would rather receive a blow than oppose harmony. As far as the seventh article is concerned, there is no neces- sity for a new publication, for every one is able to learn from my writings what I think of indifferent things." He concluded by entreating them not to oppose him at once, and that they should follow their own judgment rather than Flacius. Flacius was not satisfied with this reply, which was brought to Coswig by the mediators, and they returned to Wittenberg; with several additions to the articles. Melanchthon thanked them for their trouble, and said that he hoped they had now learned to know him as a man inclined to peace. "I shall, with God's help, abide by the general Confession of these chm-ches, and shall not sow discord. I have always honored you as pious teachers of the Church, and I love you with all my heart. I replied to the articles you laid before me, so that I might not appear anxious to fly from the light, and unwilling to bring about harmony. And this shall be my last answer. If you are not satisfied with it, I appeal to the judgment of the Church." He adhered to his previous declaration, 296 LIFE OF MELANCnTHON. merely in other words. The mediators departed, without having effected their object ; but Flacius would not yield. This conflict between Melanchthon and Flacius had also attracted the attention of Duke John Albert, of Meck- lenburg; and he felt himself called upon to attempt to bring about a reconciliation. He therefore sent Venetus, of Rostock, and his counsellor, Mylius, to Wittenberg, with proposals of peace. These proposals were composed in the spirit of those of Magdeburg. When the envoys arrived in Wittenberg, about February 20th, they did not meet Philip, who was then on a journey to Dessau and Leipzig. When he had returned, heard their wishes, and saw the proposals, he replied very briefly, that Flacius entertained many errors ; that the prince was ungracious ; they sought to ruin him (Melanchthon) ; and that he would not condemn any of those who had been present at the debates concerning indiff"erent things, Avho are now dead. He expressed himself to this efiect, and promised to present his reply on the following day. He retained the proposi- tions, and examined them carefully. On the following day he came, accompanied by his son- in-law Peucer. His answer was a very short one ; and when the envoys requested him to prepare better proposi- tions, he refused to do so, in a passionate manner, and** said : "If you wish to crush me, do so ; for this is the general lot of peace-makers. I commend myself to God." And Peucer also added: "You shall not in future trouble my father-in-law any more with such disputes." And with this they were dismissed. The envoys returned to Magde- burg, without having gained their purpose, in order to con- sult with Flacius and Wigand. Flacius was called to Jena in April, 1557, where the Gymnasium had been raised into an University. THE RELIGIOUS CONFERENCE AT WORMS. 297 CHAPTER XXXIII. THE TwELIGIOUS CONFERENCE AT WORMS. In the spring of 1557, lie woukl have had an excellent oppoi'tunitj to get rid of the Flacians, for the Elector of the Palatinate called him to the University of Heidelberg. " However, I have not jet come to any conclusion in regard to my removal," he wrote to Languentius from Leipzig, "because I must first learn the sentiments of the Court." He wrote to Camerarius : " I wrote this letter on the 31st of March, on Avhich day, 420 years after Christ, Jerome died in his 91st year, in the town of Beth- lehem, whither be had fled from the rage of his intriguing enemies. I would already have fled to those solitudes, if I had no family." But the Court would not permit him to go, and he remained. He was very much afraid of a jour- ney to Denmark, whither the Elector wished to take him, because the king intended to assemble a number of Theo- logians, to discuss the sacramental controversy. Some one had told his father, 60 years before, that Philip would be shipwrecked on the Baltic Sea, and this sea he was now to cross. But no doubt he also dreaded a Conference where the subject of the Lord's Supper was to be discussed. A pastor of that place had spilt some wine, of which Me- lanchthon sarcastically remarked, "What a misfortune !" However, this journey was ' not undertaken ; but another took its place. He wrote to Camerarius : " The Court "would now prefer it, if I should go to the Rhine. But we 298 LIFE OF MELANCIITHON. shall remain here until new letters from Court order us to go, which is not at all disagreeable to me, because I look upon my stay here as a blessing." At last the orders arrived. He bade his hearers farewell on the 14th of August, in the following words : "I will not deliver any lectures to-day, because many poor students ask for letters of recommendation about the time of our departure. But I beseech the Son of God, our Lord Jesus Christ, who has said, ' I am the vine, ye are the branches," that he would guide us. And I also conjure you, for the Lord's sake, to commend yourselves and us to him in devout prayers, and that you may become an ornament of the Church by your becoming conduct." Accompanied by his son-in-law Peucer, by Eber, and several others, he departed for AYorms. They travelled by way of Schulpforte and Erfurt, to Frankfort. They arrived there on the 26th of August, and here learned, to their great sorrow, that Schnepf, Strigel, Stossel, and the Counsellor Monner, of Weimar, were earnestly engaged in Worms, in urging a condemnation of all the errors which had been introduced. They intended this for Melanchthon particularly. lie at this time wrote to Camerarius : "Many sorrows are troubling me, partly the cruelty of my foes, and also the misfortunes of my son, who, although he is still alive, is suffering great bodily and mental debility." On the 28th of August, they arrived in Worms. The Theologians were filled Avith joy when they again beheld the countenance of the aged and venerable Melanchthon. One of his enemies, the before-mentioned Monner, thus wrote to Flaeius about this : " All our Theologians here received him in the most honorable manner, and adore him almost like a deity. When we came out of Church three days ago, all greeted him as their instructor, but I stood THE RELIGIOUS CONFEREXCE AT AYORMS. 299 aloof. "VVlien he saw me, he said, rather coldly, ' Doctor !' and slightly touched my hand. He immediately turned away from me, and departed to his lodgings, accompanied by a large number of persons. I and Martin Stossel immediately went to our own. His heart seems to be entirely estranged from me. But I do not care the least for this, and I believe that we should not seek the friendship of persons who pollute the pure doctrine, yea, I rather believe we should fly from them, in obedience to the passage : ' If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed.' " This Basilius Monner, together with his Weimarian friends, endeavored to persuade the Theologians to con- demn Adiaphorism, Maiorism, Osiandrism, and Zwinglian- ism, before the opening of the Religious Conference. "For," as Eber MTote, "these, in their judgment, are the only heresies in Europe which ought to be destroyed root and branch." Flacius, by his letters, also incited his Weimarian friends to insist upon this. Besides this, their instructions required the same. On the 5th of September, the Theologians of the Augsburg Confession met, for the first time, in the town-hall. Here Monner rose up, and declared that their instructions enjoined it upon him and his colleagues to insist, first of all, upon a condemnation of errors, so that they could then oppose the Papists even as one man. Schnepf also arose, and declared that if this should not be done, they would not have anything further to do with the Conference. But let us hear what Melanch- thon says of this, in a letter to Prince Joachim, of Anhalt, of September 6th : " The first act was an accusation against myself, taken almost word for word from the libels of Flacius, and brought forward by Schnepf. I briefly 300 LIFE OF MELANCHTIION. replied to tliem, that "wc nil agreed in doctrine, because "we all adopted the Augsburg Confession, together with its Apology, and Luther's Confession, which he wrote prior to the Council of Mantua. I also spoke a little of my views, that I believed it would be better to retain the order of festivals, and other usages, which were not sinful in them- selves, than to leave the churches ; I appealed to the opi- nions of the other persons who were present, and added, that it would give me very great pleasure if I would be entirely excluded from the deliberations of this Conference. The envoys of the princes fully agreed with me, and ad- monished the accusers to lay their private disputes to one side, and to unite in a general deliberation how the enemy should be refuted. This was done yesterday. I do not know, as yet, what my accusers propose to do further. I bear these calumnies with equanimity. I wrote the Con- fession and the Apology, which they constantly quote ; and now they are debating how they shall get rid of their author. However, I trust that, with God's help, I have been able to be of some use to students. I would much rather always engage in this work, than quarrel in such conferences, in which I have witnessed and experienced many deplorable conflicts." The majority insisted upon leaving particular condem- nations for the present, until the articles referred to should come up during the regular course of debate. The pro- testation of the Weimarians was not entered upon the minutes, but they succeeded in having it received as their personal conviction, by the envoys of the princes. Julius VON Pflug was elected President of the Conference, and called the speakers of both sides together on the 11th of September, to open the discussion, l^elanchthon wrote : "According to the custom of orators, he spoke of the evils THE RELIGIOUS CONFERENCE AT WORMS. 301 produced by discord, in his address. Sidonius replied, and I succeeded him. I mentioned some reasons why we were obliged to differ from our opponents. Our friends are all one in their Confession. The Weimarians, and they alone, had demanded some condemnations." But soon violent contentions arose, especially in regard to the source of knowledge. The Catholics insisted upon the continual agreement of the Church, but the Protestants would not suifer any other authority than the Bible and the most ancient confessions. Original Sin elicited a still more excited debate. The cunning Bishop Sidonius of Merseburg made these contentions a desirable excuse for breaking up the conference. He knew the two Protestant parties, and imitated those, as Melanchthon says, who wish to drive the bees from their hives : smoke is blown in for this purpose. " So they are seeking plans to divide us, and to break up the conference. I have observed all along tliat our opponents neither desire the truth nor union." This was written to Matthesius, September 29th. On the 2d of October, he made the following report to the Elector Augustus : " By the grace of God, our side made a very good beginning. But afterwards the cunning Papists insisted upon knowing Avhether we were all of one and the same opinion. I replied repeatedly in the public assemblies, that we all agreed in the Confession. But now the Weimarians presented their condemnations, and be- cause they saw that they could not keep pace with the other Protestants, they departed in the beginning of Octo- ber, declaring that they had been excluded from the Con- ference. The other Theologians wished to continue, while the Catholics rejoiced at this rupture, and said that they did not know who were the true adherents of the Augsburg Confession. The President Pflug postponed the sessions 2G 302 LIFE OF MELANCIITIION. until the King should decide the matter." He wrote to Mcatthesius, October 3d: "I very much doubt whether this debate, which has been commenced between us and our opponents, will be continued. Everything seems to be arranged in such a manner on both sides, that the whole matter Avill be brought to a conclusion. I earnestly long for the society of my family, and would rather repeat prayers with my beloved sons and daughters than con- tinue to contend with these venomous sophists. However, I shall not leave here until we are officially dismissed." While Melanchthon was thus expressing so great a desire to behold his family, a change Avas about to take place in his house at Wittenberg, which caused him great sorrow and many bitter tears. His wife was taken ill on the 27th of September. She had a presentiment of her approaching end, received the Lord's Supper, and as she was now confined to her bed, prayed to God that he might grant her patience. And this her prayer was heard. Not a word of impatience passed her lips, and it Avas easy to see that she was perfectly prepared to die. An old ac- count says : " In such obedience to God, and Avith frequent prayer to the Son of God, she fell asleep in Christ ; and so peacefully, that those present could scarcely perceive the moment of her death." She died at three o'clock in the morning of the 11th of October. At the time of her death, Melanchthon A\'as in Heidelberg, whither he had been called by the Elector Otto Henry, in order to assist Micyllus in improA'ing the University of that place. He spent some very happy days here, as he was not only re- ceiving honorable attentions from the Prince and the learned, but also enjoyed the opportunity of embracing his beloved brother George. And now his friend Camerarius also arrived. He saw his happiness, but had come to dis- THE RELIGIOUS COXFEREXCE AT "WORMS. 303 turb it ; for he had been commissioned by the University of Wittenberg to bear the sad tidings to Mehanchthon. "While they were Avalking in the garden of the Elector on the following morning, Camerarius discharged this melan- choly duty. Melanchthon heard him calmly, raised his eyes to heaven, and exclaimed : " Fare thee well, I will soon follow thee !" And he then began to speak of the troubles of the Church, and the troubled times that were to be expected ; but his sorrow for the loss of his wife would still return. He wrote an affectionate letter to his nephew Sigismund, who was staying at Wittenberg at the time, in which he expresses his anguish at the departure of his be- loved wife, and calls upon him to act the part of a father in his family. To the letter of sympathy from the Uni- versity, which Camerarius had brought, he replied on the 31st of October: "That he was seeking all possible grounds for consolation ; but notwithstanding all this, my love to her and her daughters always comes upon me again with such force that I am almost overcome." He returns his hearty thanks for the attentions of the University, and closes thus : " If I am to live any longer, I would not wish to live in any place but with you, whose virtues, sincerity, and faithfulness I value so highly. And I also love our well-deserving University, which God has hitherto pro- tected against wicked attacks and the raray to remember mercy in the midst of his wrath." The follow- ing night he enjoyed good rest, and slept very quietly. He awoke whilst he was singing an old hymn, which, when a boy, he had frequently sung in Church : " With desire have I desired to eat this passover wdth you before I suf- fer." He wrote an Easter Meditation on the great Sab- bath, the day before Easter, and carried it to the printing- office himself. He then went to church, confessed his sins, HE DIES. 343 received absolution, and together with others, in true faith received the body and blood of our Lord Jesus Christ with thanksgiving and fervent prayer. In the afternoon at 2 o'clock, he went to look after his manuscript in the print- ing-office. This was his last walk in the street. At 4 o'clock in the afternoon, his dear friend Camera- rius, of Leipzig, who had been informed of his friend's precarious condition, through Peuccr, entered the house, and found his friend Melanchthon upon the lowest step of the stairway that led to his gtudy, resting his head upon his hand. He arose and welcomed him, and they conti- nued to converse for some time. At 5 o'clock, he ex- pressed a wish to go to bed, for a severe chill had come upon him. He did not eat anything. He could not sleep during the night after Easter ; the heat of the fever v»as rapidly consuming his strength ; but notwithstanding all this, he could not be persuaded to omit his customary annual Easter Meditation. He had already put on his coat to go out. But the good man was so feeble that he was barely able to stand. Some one had informed the students that the Master would not lecture, upon which they all departed. When his son Philip came in to inform his father that there were no auditors there, his father replied, in a tone of displeasui'e, " So you have told them to go away." But when his son apologized, he said, in a milder tone, " To Avhom shall I lecture, if there is no one present?" He then took off his coat. He proceeded to write several letters, while Camerarius remained with him, and the rest went to church. The excellent and pious prince Joachim, of Anhalt, who had heard of his illness, sent him a moor-hen, and several partridges. He partook of some of these, and also of some Hungarian plums. He 344 LIFE OF MELANCHTHON, also drank some Rhenish wine, and remarked that he liked it. lie also conversed very pleasantly "with his friends. When he arose from the table, he went up into his room and rested for a while upon his couch. He had also com- menced writing a letter to Prussia, which he now continued, without however finishing it. He was not able to write any more ; he rested, and thought of his deceased friend, Dr. Pommer.* He said, " Doctor Pommer, that good, and now sainted man, died of nothing but old age ;" and con- tinued : " no one ought to wish to live so long that his age and feebleness would render him altogether useless to men." On one of the following days, he prayed to God in a very fervent manner, in the hearing of many persons, that he would graciously remove him from this life, if he was not to serve the Church and Christian youth any longer." And God heard this prayer, which he repeated several times. During the night he slept tolerably Avell. When he * John Bugenhagen, Ponieranus, or Pommer, was one of the most remarkable men of the age, and may be justly ranked with Luther and Melanchthon, with Avhom he cherished a long and close friend- ship, and to whom he was in many respects little inferior. Origi- nally he was a schoolmaster at Treptow in Pomerania ; and when he first saw the " Babylonish Captivitj" by Luther, exclaimed, " The author of this book is the most pestilent heretic that ever infested the Church of Christ." But after examining it more seriously, and with an inquisitive mind, it produced so entire a change of senti- ment, that he said, " The whole world is blind, and this man alone sees the truth." When he was chosen to be minister of the great Church at Wittenberg, he not only did not aim at this elevation, but was almost dragged by force out of his obscurity to possess it, and assiduously devoted himself to the duties of this eminent station during thirty-six years. lie expired in peace, at the advanced age of seventy-three." — Cox. HE DIES. 345 arose, therefore, lie contimicd to "write. However, his friends persuaded him not to lecture on this day, (Easter Monday.) Before going to tabic, he said : " If it is God's will, I am willing to die. I have a desire to depart, and to bo with Christ." He then spoke of the original Greek word in the New Testament, which does not properly signify to depart, but " to journey or prepare for a jour- ney." He also recollected a remark made by the worthy and pious Dr. Milichius : " It might be that a person would be very anxious to leave this life ; but at the same time, no man could earnestly think of death, without shuddering." Melanchthon coincided with this, and said: " The great misery and troubles of life are not able to give a man joy in the hour of death. Something more is need- ful before a man can feel this." He retired to his bed, and rested for about three hours. When he had risen at one time, and Camerarius and Peucer were again placing him upon his couch, he began to sink under their hands. But they restored him by rubbing him. He spent a very restless night ; his cough was quite troublesome, and he slept little. This was the fifth attack of the fever. He remarked that at Weimar, Doctor Sturtz had applied a cardiac of corals, which relieved him, and that he had thought of the word of the prophet in his sleep : "I shall not die, but live, and declare the works of the Lord." He requested them to apply corals in the present instance, and they did so. In the morning of the 16th of April, at 4 o'clock, he was heard praying very earnestly. After his prayer he completed the letter to Prussia. On this day Camera- rius wished to go home, intending to return at a more convenient time. All entertained hopes that the fever would leave him after the seventh attack. As Melanch- 346 LIFE OF MELANCHTnON. tlion had not eaten anything the clay before, a meal was prepared earlier than usual, in order that he and his friend might eat together. Before going down, they sat on a bench surrounded by some other friends. And now Me- lanchthon quite unexpectedly said to Camerarius, as if giving him his blessing : " My dear Dr. Joachim, we have been joined in the bonds of friendship about forty years, and we have loved each other with a sincere and disin- terested aifection. We have been teachers of youth and faithful colleagues, each in his proper place, and I hope to God that our labors have not been useless, but have done much good. If it is God's will that I must die, we will perpetuate our unalterable friendship in the Avorld to come." ^'hey then both sat down to table. Melanchthon then turned to Camerarius's son-in-law, Esrom, whose wife had died a year and a half before, and said : " I to- day dreamed of your wife, as if I had seen her die." He said of this pious and virtuous woman, that he heard her remark: "I know that God will not forsake me." "I can never forget that word," he said. When something was said of the hurtful doctrine of doubt, he said to Esrom: "Your sainted wife did not speak so." He also referred again to the hymn, which he sung in his sleep three days ago, and said that it sounded so sweetly. He ate and drank very little, and grew weaker and weaker. He expressed a wish to retire to his room, and tried to go to sleep. Camerarius felt very anxious in regard to him, and determined not to depart that day. The sick man fell asleep, lying upon his back, with his eyes half-open. He was the very picture of a corpse. His friends were filled with fear, and tears filled their eyes as they gazed upon him. The servants Avept and cried aloud, as if their master were already dead. But it had not come to this II E D I E s . - 347 yet ; and when he turned upon his side in his sleep, his countenance assumed a more natural appearance, and he slept soundly. He awoke after three hoiu'S, and said that he had slept exceedingly well. Cheerfulness and animation seemed to return. During this day, a Danish Theologian, on his way to his own country, entered his room. Me- lanchthon was very much pleased with the visit of this gentleman, and gave liim several books, which had been printed at Wittenberg, in order that he might present them to the King of Denmark. The invalid requested him to apologize for him to the king, because he had not written ; that he was prevented by illness ; however, God Avilling, he hoped to wi'ite soon, and faithfully and humbly to thank his majesty for all his gracious favors. He also prayed that the king and his entire kingdom might continue to enjoy happiness and prosperity. He was so refreshed by his sleep, that he wrote letters, walked through his room and the house, and was more cheerful and animated than during the whole time of his illness. All began to entertain a hope of his recovery. At the supper-table, he Avas very cheerful. When the con- versation turned upon those men who had brought discord into the Church, and still continued to foment it, he was greatly moved, and with unusual passion remarked : " They are knaves, and will remain knaves, and God will yet make it manifest that they are knaves." He remained at table until about 8 o'clock. It was the last meal he ever received in the lower part of his house. His sleep was refreshing. In his sleep his spirit was impressed with the words of the Apostle Paul, " If God be for us, who can be against us ?" On the following day, April 17th, he sealed the letter to Prussia, wrote something upon some small pamphlets, and 348 LIFE OF MELANCHTHON. sent them to his friends, and a few of them to the Duke. AYhen he felt some fatigue, and the fever was about attack- in sr him again, Camerarius came to bid him farewell. Philip said : " The Son of God, who sitteth at the right hand of his heavenly Father, and giveth gifts to men, preserve you and yours, and all of us. Give my warmest regards to your dear T^ife !" Tliis was the last interview of these aifectionate friends. Camerarius mounted his horse before Melanchthon's door, and went to Leipzig to attend to some important matters, intending to return afterwards. Prince Joachim, of Anhalt, on the same day sent one of his attendants to inquire in regard to the good man's health. Melanchthon conversed with him in a very friendly manner, and expressed his affection towards the prince in such moving blessings and wishes for his welfare, that every eye was filled with tears. Several letters also arrived from Switzerland, which spoke of the prospects of a General Council, which the Pope intended to convene. He said: "It is far better for me to die, than to be obliged to attend this Council." For every one could easily ima- gine what shameful dissensions would arise there, even on the side of the Protestants. At 8 o'clock, the fever made its appearance for the sixth time. To some one standing at his bedside, he remarked : "I was to-night thinking of the foolish dispute that some pretend, that Christ was not afraid of death. But he understood what it is to die, far better than we do, or can do. Therefore he no doubt was more afraid of death than we are." He also said, " How does the will of the Lord Jesus Christ agree with the will of his Heavenly Father, when he was afraid of death!" But he did not give any further intimation of his views in regard to this. He again spoke of Esrora's wife : " Wliat a fine young woman your beloved wife was ! She had a HE DIES. 349 Strong constitution, too ; and yet she died very easily, and had a disease very much like mine. For she had pains in her left side, and I have them too. But the great weaic- ness of my hody is owing to other causes, which I do not understand." And shortly before retiring, he said: "If this is not death, it is indeed a very severe scourge." A large map hung near his bed, which he regarded very attentively. He turned round, and with a smile remarked : " Virdungus once foretold to me, by astrology, that I would be shipwrecked upon the ocean, and now I am not far from it." He had reference to the painted ocean upon the map. When the heat of the fever came upon him, and he was about to uncover his extremities, a feeling of modesty led him to say to those who Avere surrounding his bed: "What are you standing here for ? Can't you go home ?" This frightened many so much that they retired, and fewer per- sons were present during that day. At 2 o'clock, the fever left him ; it had not been as severe as before. He rose, and took some food, but his stomach would not retain it. He again retired, and slept until 5 o'clock. He Avas lying all night in his chamber, his slumbers being very slight and restless. His friends feared that the returning fever would consume his remaining strength. Philip himself said, "The end is not far distant;" and prayed, "0 Lord, make an end !" On the 18th of April he rose early in the morning at 4 o'clock, and was conveyed down into his study. He re- quested them to remove the sofa, Avhicli felt uncomfortable, and to put up his travelling-bed. When he was taken down, he said : " This is called a travelling-bed ; suppose I should be obliged to travel in it ?" While the physicians became convinced, from a number of signs, that he Avould not recover, he felt it Iiimself, and said, " he was perfectly 30 850 LIFE OF MELANCHTIION. satisfied, if it Avas God's will." At 8 o'clock, pastor Paul Eber, and several other persons, entered tlie room, and approached the death-bed. Mclanchthon frequently re- peated that he had subjected his own will to the will of God, and that life and death were altogether in his hands. He would be perfectly satisfied with whatcA^er he should do ; and he also remarked, "by the blessing of God I have no particular anxieties now ; for although my daughter's children, whom I tenderly love, are now passing before my eyes, I comfort myself Avith the thought that they are in the hands of pious and godly parents, whom I love also. They will be' solicitous for their welfare, and carefully train them, as I have done hitherto, and God will also add his blessincf. But I feel for the common calamities, and am greatly troubled because a cavilling and perverse world acts so wilfully, and troubles the Holy Christian Church so shamefully. However, let them do whatever they please, through the goodness of God our doctrine is correct and clear for all that." He then said to some persons present, "You are young, and have received sufficient talents through the goodness of God ; but see to it that you use them aright. May Almighty God preserve you, and give you strength and Avisdom, that you may be of serA^cc to him and his Church." When, on the same day, he saw one of his granddaugh- ters, Peucer's eldest child, passing before his bed, he called her to him, and said : " Dear daughter, I have loved you most affectionately : see that you roA^erence your parents, and always obey them, and fear God, Avho will never for- sake you. May God Almighty protect you, and give you his blessing. Amen!" He also spoke in the same friendly manner to the other children, aaIio were younger, and exhorted them to pray HE DIES. 351 and to be pious. To his daughter he said : " Dear daugh- ter, God has given you a pious husband. Love, honor, and obey him. And raise your children in the fear of God, and God will be with you, and will not forsake you." He spoke like one who was taking leave. Camerarius Avas written to on the followinci; dav, and informed that he must make haste, if he wished to find his Philip alive. But it was impossible for him to arrive before the death of his friend. At 8 o'clock on the 18th of April he had some food prepared for himself, and par- took of a little broth, and a few slices of lemon. Soon after he asked his son-in-law, "What hopes he entertained in regard to him, and that he should not hide anything from him." Peucer replied :," God is your life, and the length of the days of your life. But as you request me to tell the whole truth, there is indeed very little hope, as far as I am able to judge from natural causes, for you are very weak, and your weakness is increasing every mo- ment." Upon this he said: "Yes, I feel my weakness, and understand what it imports very well. I have com- mended the w^hole matter to God, whom I pray to deal mercifully with me !" He had before commenced his will, which opened with a short declaration of all the articles of his doctrine and faith. He now ordered them to look for it, in order that he might finish it. But it could not be found, and it was supposed some one had stolen it. At 2 o'clock he seated himself at his desk, to write another. We will insert a part of what he wrote : " In the year 1560, on the eigh- teenth day of April, I have written this will in my sick- ness, briefly in reference to the humble possessions which God has bestowed upon me. I have twice before written the confession of my faith, and gratitude to God and our 352 LIFE OF MELANCIITIION. Lord Jesus Christ, but this has been lost. But I wish my answer to the Bavarian articles to be looked upon as my confession against the Papists, Anabaptists, the followers of riacius, and others like them." He then expressed his wishes in regard to the division of his property among his heirs ; but his weakness pre- vented him from concluding it, which he intended to do on the following day, but it was never done. He was in full possession of all his mental faculties, and remained so to the end. As he felt no pain in his head at all, some sup- posed that he would die very painfully. He also conversed with his son-in-law in regard to the aifairs of the Univer- sity, what subjects should be taught there, and also pointed out his successor. At three o'clock, he expressed a Avisli to retire to his room again. He slept soundly until six. In the meantime, letters had arrived from Frankfort, in which his friends informed him how terribly the pious were being persecuted in France. He said: "Well, I am weak, and do not feel well ; but all my sickness does not pain me as much as the great misery of the holy Christian Church, which arises from the unnecessary separation, wickedness, and wilfulness, of those vrho have departed from us without cause ; and these mad people are not able to stop, but must still go on and make this misery worse than it is ; for they do not spare any one. But yon will see that God will punish this wantonness, and we shall be punished along with them. However, our punishment shall be that Avhicli a father inflicts. But they shall be compelled to suffer severer punishment. I deeply commiserate the poor people v\^ho are so wretchedly deceived." He continued to utter his complaints thus for a long time, and it affected him very much. His friends also read other letters to him, of more cheering character. Thus the conversation was HE DIES. 353 turned into a different channel, he thought of several friends and acquaintances, and even uttered a few words in jest. His friends conversed with him until about eight o'clock, and entertained the best hopes in regard to his condition. Before retiring to rest, he ate a few preserved cherries, and drank a little Avine, to strengthen himself for sleep. It was his last night, for the IWi of April was the day of his death. His sleep was very much disturbed. At two o'clock at night, he rose in the bed, and said to the physician Avho was present, that he had slept very little. He had again thought of the word of Paul, " If God be for us, who can be against us ?" He thought of the misery and troubles of the Church with great sorrow; and his complaints were finally changed into fervent prayers for the whole Christian Church. He spoke with his son-in-laAV until about three o'clock, and was then led into his study. After walking up and down for some time, he laid himself upon his travelling-bed, and fell asleep, breathing very easily. When he awoke about 6 o'clock, he requested his son-in-law to cut off his hair. This was done. He had three clean linen shirts brought to him, which he put on, one over the other, as he had been in the habit of doing for years, in order to keep his body warm. He also placed a clean night-cap upon his head, for he was in the habit of always wearing one at home ; and he remarked that he had learned this of the celebrated Dr. Reuchlin. In this manner he adorned himself for his departure. Soon after, the minister of Torgau, together with his chaplain, Fisher, and the physician Kentman, of Torgau, came to pay a visit to the sick man. He conversed with these friends for about half an hour. He said that he did not feel particu- larly troubled on account of himself, but that he deeply 30* % 354 LIFE OF MELANCIITHON. felt the sad condition of the Church ; for men were exciting wanton and useless controversies, dividing the Church, and darkening the truth of the pure doctrine by violence. But that he also had the consolation to know, that by the grace of God, the true doctrine is rightly explained in our churches; and thus concluded: "If I die, I shall escape coming misfortunes, and shall be torn away from this unhappy, sophistical, and strange year of nature." He began to pray with tears, and to commend the Church to the Son of God, our Lord and Saviour Jesus Christ. When the three friends were about to depart, he invited them to dinner. They accepted the invitation; but one of them received word that his daughter was taken ill. They then came to bid him farewell ; and the invalid exhorted them to pray for the churches and schools, and said : "I know very well that you do so. The Almighty God be with you!" This was at 7 o'clock, and he was exceedingly weak. In the meantime his pastor, several deacons, professors, and other persons came in. Eight o'clock was the hour when the fever was expected ; his strength decreased per- ceptibly, and at last he fainted. His friends restored him, and he slept quietly for a little while. When he awoke, he began to repeat his customary prayer. He spoke with a very feeble voice, yet every word could be heard. He prayed: "0 Almighty, Eternal, living and true God, Creator of heaven, and earth, and men, together with thy co-eternal Son, our Lord Jesus Christ, who was crucified for us and raised from the dead, and thy living, pure, and true holy Spirit ; thou wise, good, faithful, gracious and just God ; thou voluntary, pure, and faithful Saviour, who givest life and law, thou hast said : ' I have no pleasure in the death of the sinner, but rather that he should retm-n HE DIES. 355 unto me and live ;' and -svlio hast also said, ' Call upon me in the day of trouble, and I will deliver thee.' I confess myself a poor sinner before thee, who is burdened with many sins ; for I have offended against thy holy command- ments in many ways, and I mourn from my heart that I have offended thee, and pray thee, for the sake of thy dear Son, our Lord and Saviour Jesus Christ, who was nailed to the cross for our sakes, and was raised again from the dead, that thou wouldst have mercy upon me, forgive me my sins, and justify me by and for the sake of the Lord Jesus Christ, who is thy eternal word and image, whom thou didst deliver as a sacrifice, mediator, Redeemer, and Saviour, led by thy wonderful and indescribable counsels, and inscrutable wisdom and mercy. And I also pray thee to sanctify me by thy holy, living, pure, and true Spirit, so that I may truly acknowledge, and firmly believe, obey, thank, fear, and invoke thee, behold thy gracious counte- nance with joy throughout all eternity, and for ever serve thee, the Almighty, true God, Creator of heaven and earth, and men, the everlasting Father of our Lord Jesus Christ, and also Jesus Christ, thy dear Son, thine eternal word and image, and thy Holy Spirit, the true, pure, and living Comforter. In thee have I hoped, Lord : let me never be confounded : in thy righteousness deliver me. Make me righteous, and bring me unto eternal life ; thou hast redeemed me, thou God of faithfulness and truth. Keep and rule our chui'ches and government, and this school. Bestow a salutary peace and government upon them. Eule and protect our princes and government ; gather and pre- serve an everlasting Christian Church unto thyself in these lands. Sanctify and unite it by thy Holy Spirit, that it may be one in thee, in the true knowledge and worship of thy dear Son, our Lord Jesus Christ, by and through him. 356 LIFE OF MELANCIITUON.. thy eternal Son, our Lord Jesus Christ, who for our sakes was nailed to the cross, and raised again from the dead. Almighty, eternal Son of God, thou faithful Lord and Sa- viour Jesus Christ, who art the eternal word and image of the eternal Father, our Mediator and Saviour, crucified for us and raised again, I give thee most hearty thanks that thou didst assume our human nature, and art ordained my Redeemer, that in the flesh thou didst suffer, and arise from the dead, and now intercedest for mc, I heseech thee regard and have mercy upon me, for I am lonely and poor ; increase the light of faith in me, hy thy Holy Spirit, bear with me in my weakness, rule, protect, and sanctify me ; in thee, Lord, have I hoped ; let me never be confounded. Almighty, Holy Spirit, true, pure, and living Comforter, illuminate, rule, and sanctify me, strengthen faith in my heart and in my soul, give me true consolation, preserve and rule me, that I may dwell in the house of the Lord all the days of my life, that I may behold the beauty of the Lord, and may be and remain for ever a holy temple of the Lord, and praise God for ever with a joyful spirit in that eternal heavenly Church and Congregation," Thus he prayed. This prayer must have exhausted him very much, for he leaned back upon his bed, and slumbered for some time. But suddenly he opened his eyes, and said to Peucer : " I have been in the power of death, but the Lord has graciously delivered me." He repeated this several times, and as it could only be explained by sup- posing that he had passed through some severe internal conflict, Magister John Stumo said to him : " There is now no condemnation to them that are in Christ Jesus." Melanchthon soon added : " Christ is made to us wisdom, righteousness, sanctification, and redemption, in order that, as it is written, " Let him that glorieth, gloi^ in the HE DIES. 357 Lord." Ho also frequently repeated the words : " Oh Lord, have mercy upon mo !" His pulse was gone, his hands and feet became cold, his breathing short, his eyes, temples, and the pit of his neck fell in, and his strength was failing very rapidly. It was easy to see that the hour of his departure Avas near. He was asked whether he did not wish to eat something. When he signified his willingness, they made him a soup of Hamburg beer. He ate about three spoonsful, and remarked : " What a very good soup this is !" He did not oat or drink any- thing more after this, but requested them to raise him up, because he Vf'ished to finish his will. But when he found that he was too weak, he said : • " Oh God, that I should be seized so unexpectedly," He laid his hands before him, and sat for a little while, and then laid himself down. The heat of the fever Avas still so strong, that he left his feet uncovered, although they were extremely cold. He was able to turn about in his bed without assistance. About 1 o'clock he fainted again. Being restored by rubbing, he said, ''Ah, what are you doing?" While he was thus lying perfectly still, the Pastor thought it proper to read some portions of the Old and New Testaments to him. He, and the two Deacons, Froshel and Sturio, now altcv- nately read the 24th, 25th, and 26th Psalms, the 53d chapter of Lsaiah, the 14th, 15th, 16th, and 17th chapters of John, Romans v., and several other chapters and verses of Paul and the prophets. When they were done and silent, the dying man said, in a loud and distinct voice : " I perpetually bear in mind the word of John of the Son of God, my Lord Jesus Christ : The World knew him not ; — but as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." He then continued to pray silently; his lips were 358 LIFE OF MELANCHTHON. moving, but no one understood what he was saying. Those professors, whose duty it was to lecture in the afternoon, gave notice of the postponement of their lectures, in which they stated the reason, and called upon the students to unite their prayers with their own, A great excitement arose among the students and citizens, and all were filled with sorrow. All were anxiously aAvaiting the end. Within, the dying man was lying in the struggle of death, his eyes half open, and his body very restless. He did not speak, unless a question was put to him, although he was fully conscious. His son-in-law asked him whether he wished to have anything. "Nothing but heaven," he replied, " and therefore do not ask me such questions any more." About 3 o'clock in the afternoon, when his head had slipped from the pillow, and he was lying in an uncomfort- able position, they attempted to raise him and alter his position, when he fainted again. He was soon restored. "Ah, what are you doing?" he said, "why do you disturb my sweet repose ? let me rest unto the end, for it will not last very long." As they saw that his end was approaching, several per- sons united in prayer to God that he would be pleased soon to grant him a blessed dismission. The Pastor began to pray in a very consoling manner, and all in the room fell upon their knees, and united in prayer with liim. Those passages of Scripture Avhich he was known to have re- garded with peculiar interest, were now repeated, such as, "Let not your heart be troubled; so also, John 15, 16, 17, also 10 : "Whoever loves me, will keep my command- ments." "My sheep hear my voice." Also, Horn, xin., "If God be for us, who can be against us ?" Several persons, who had not taken any food throughout HE DIES. 359 the day, now went to table, but soon returned. It Avas in the evening at 6 o'clock, and the dying man was lying still, when Froshel arose, and pronounced the benediction upon him : " The Lord bless thee and keep thee ! The Lord make his face to shine on thee, and be gracious unto thee ! The Lord lift up his countenance on thee, and give thee peace !" Veit Winsheim, Doctor of Medicine, and Professor of Greek, repeated the words of the Psalm to him : " Into thy hands I commend my spirit ; Lord, thou hast delivered me, thou righteous and faithful God !" He asked him whether he heard him ? The dying mo.n replied, " Yes!" loud enough to be heard by all. It was his last word upon the earth. Froshel now repeated the Creed, the Lord's prayer, and the words " Lord Jesus Christ, into thy hands I commend my spirit !" he repeated several times. When he repeated them for the thii'd time, Melanchthon moved his lips as if he was praying. More than twenty persons were gazing upon the dying man. Without the slightest motion, this worthy man gently fell asleep in the evening, at 7 o'clock, in the very same hour in which he first beheld the light of this world, 63 years and 63 days before. In the midst of prayer he celebrated his return home, as the old account says, " to his beloved Lord Jesus Christ, whom he always praised with his heart and mouth. With him he no doubt now enjoys everlasting happiness and glory, together with all the elect. May our Lord Jesus Christ, the Son of God, help us all to enjoy the same, and may he grant us all a happy end, and joyous dismission, whenever it shall please him to call us away. Amen." _ * Winsheim, who delivered his funeral oration, said: " Failing gradually, he ceased to breathe almost without 860 LIFE OF MELANCIITIION. feeling death, and lay like one who is asleep ; his face was not distorted, and his features were not changed, as is generally the case with the dead." When the beloved teacher had thus closed his eyes, the tidings of this event spread rapidly through the city. The students, greatly distressed, came to the house in great numbers. It was very easy to see how much they had loved him. The Uni- versity soon informed the Elector of this sad event. The body w^as laid out in the study during the same evening. On the morning of the 20th of April, the artist, Lucas Kranach, painted his portrait. All were anxious to behold the beloved body, and permission was given to all during that and the following day. No one looked upon the beloved countenance, Avithout tears. Some touched his bead ; others took his hand, and pressed it. Many kissed him, with many tears. The citizens brought their children to look upon him, so that they might be able to say, in future times, what kind of man he was. His body was placed in a leaden coffin, and this again in one of wood, and with other papers, the fol- lowing was also placed in it: "In this coffin, Philip Melanchthon was buried, who was a professor of the Holy Scriptures, and the good arts, for 42 years. He was an excellent, learned, pleasant, sensible, sincere, pious, and holy man ; patient and benevolent toAvards the poor, the most faithful and diligent assistant of the sainted and revered Doctor Martin Luther, in explaining and establish- ing the pure doctrine of the divine word, which had been darkened by the fraud of the Roman Popes, the juggling of the monks, and a great number of abuses. He also prepared the Augsburg Confession, which was delivered to the Emperor Charles V., in 1530, after the purification HE DIES. 361 and exposition of the true doctrine had begun in 1517, and a change had also taken place in these churches. And he continued to defend the truth of the heavenly doctrine for 30 years, upon public diets, and privately, as is proved by his writings, which have been published to the world." After this follows a short account of the events of his life, from his birth to his death. The funeral took place on the 21st of April. Joachim Camerarius, and Dr. MoRcn, of Leipzig, arrived at nine o'clock in the morning. His great grief would not suffer him to look upon the body of his beloved friend once more. The procession set out in the afternoon. The students came first, and were followed by the body, borne by the professors of philosophy, who were dressed in long black funeral robes. After them came the relatives, the other professors, the city council, strange noblemen and others, students and citizens. The coffin was first taken to the parish church, where it was set down before the altar, on the very spot where Melanchthon had been in the habit of kneeling when priests were ordained. A psalm and seve- ral other hymns, were sung here. The Pastor, Paul Eber, then mounted the pulpit, and preached the funeral sermon, from the words in 1 Thess. iv. From the parish Church, the procession moved towards the Electoral Church. There the body was deposited by the side of Luther's grave. Veit Winsheim mounted a pulpit which had been erected near it, and delivered an excellent and moving Latin address. He closed it in the following words : " He has left us, and all his, the churches of these dominions, and the University, in a painful state of anxiety. At the very time when we are tossed about by the ocean-storms, we have lost our pilot, at the very time when we need him 31 362 LIFE OF MELANCHTHON. most, and could spare him less than ever before. But it is not difficult to understand what God means by taking such men from the world, in order that they may not see tho coming distresses. I do not wish to be a prophet of mis- fortunes ; but let us cultivate repentance and patience, so that we may either escape from the wrath of God, or that we may be able to bear his paternal chastisement, if it be necessary. For the death of such men should incite us to piety, to repentance, and more fervent prayer; and also to preserve the inheritance left us by these two men, Luther and Melanchthon ; namely, the pure doctrines of truth, with the greatest prudence, diligence, and fidelity. For this is not the time for security and sleep, but for watchfulness. We have all seen what came to pass after Luther's death ; let every one reflect for himself, what things are to be expected now." After this, the body was deposited in its resting-place, by the side of Luther. The whole community assisted at these funeral solemnities. There was such a concourse of persons of every condition and age, that Wittenberg had never seen one to exceed it. All were deeply moved, and many tears were shed.* * Ilis ■well-known friend and pupil, John Mattbesius, wrote an epitaph in verse, which the author says he proposes to lay upon the godly man's grave as a lovely flower. Despairing of being able to give it to tho reader in a good translation, we have omitted it in the text, and propose to give it as well as we can in simple prose: "A honey-flower, sprung from black earth (alluding to the name Me- lanchthon, or Schwartzerd), worthy of the crown of honor and praise, withered by the intense heat, lies at rest here. Many grate- ful little bees sipped and made honey from it, for the comfort and instruction of Christendom ; and therefore many churches and schools are filled with sorrow. This little flower has satisfied many insects and wild birds with its perfume and precious nectar. God HE DIES. 363 A small plate of metal, in the floor, still marks Me- lanchtlion's resting-place, -while another on the wall pre- sents his portrait, and eulogizes the great and ever to be remembered reformer and teacher, not only of Germany, but of entire evangelical Christendom. The Wittenberg account closes mth the following prayer, with which we, too, shall end our narrative : "And we hereby earnestly and heartily beseech God, that he will be pleased to gather and preserve an everlast- ing Christian Church among us, and in these lands, and the entire human race, through his dear Son, our Lord and Saviour Jesus Christ ; and that he will also preserve us against factions and schisms, and grant us courage and has done much good by it in the Church, school, house, and govern- ment, and now all its labors and dangers are at an end. Xeither caterpillars, bees, horse-flies, wasps, nor nettles, burdock, thistle, or cockle, could destroy this sweet little flower; and it continued to praise God, and to instruct men at all hours. Many a spider crept over it, many poisonous reptiles pierced it; but yet it lives, and slumbers in this shrine, and its work will never be forgotten. God now wipes away its tears, and refreshes it with the dew of heaven. Its little leaves give out a pleasant perfume, and in a short time it will live again. When the bones and skin of faithful teachers shall blossom like the green herb, then its faith, patience, and industry-, will receive praise, thanksgiving, and honor. Whosoever, therefore, performs a pilgrimage to this shrine, let him drop a longing tear, and sigh with us from the depths of his heart, for God is pleased with a grateful heart and mouth. Lord Christ, come and show thy glory, which is prepared for this little flower. Help thy church in all her distresses, by thy intercessions, and bloody wounds. Preserve all thy little bees, and the leaves of this little flower, in thine own cypress shrine, for they are the witnesses of thy name. Thy word, and the writings of good men, avail against murder and the poison of Satan, teach, comfort, refresh, and warn every one ; but an evil book is the cause of all misery." ^J~ 364 LIFE OP MELANCHTHON. strcnrrtli to oppose them confidently and successfully. And "as human strength and ^'isdom arc too ^veak to accomplish this, we beseech the Eternal Son of God, that he would abundantly pour out his Holy Spirit by his word, in our hearts and those of all believers, so that we may obtain knowledge and wisdom, and be ruled and gmded m all things, in order that his holy Divine name may be praised and glorified by us and the whole Christian Church, here in this world, and forever in the world to come. Amen." THE END. Q5>- SOUTHERN REGIONAL LIBRARY FAC'Uy AA 000 359 415 7