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 condemned, and he himself was threatened with
excommunication 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 leisurely. He summoned a Diet to Worms, where, among other
matters, the difficulties of the Church might also be decided. Although
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 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 with
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, are among the
most glorious events of his own history, and of the Reformation in
general.
Faith, like that exhibited by him at this time, is not often found in
Israel. "Here I stand, I cannot do otherwise; God help me! Amen!" These
were Luther's words; he remained faithful, and God helped him. He was
removed until March, 1522, for it is known that the care of the Elector
had sheltered him from the malice of his enemies in the silent Wartburg.
During this time, Wittenberg truly seemed to be fatherless, 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. Every where his assistance 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, Melanchthon published a severe work against the
Theologians of Paris. These had severely condemned Luther and his
writings. Against these he wrote his defence of Dr. M. Luther, "against
the raging judgment of the Paris Divines." It is one of his most cutting
productions. He 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
personages, 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
Loewen had also condemned 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 fountain of knowledge
in the most triumphant 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
doctrines of Free-will and of Grace, and then goes on to show that the
Parisians themselves are 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
Sorbonne,[6] 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 reprimanded 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 on the 12th 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 Philip? 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 eyes, 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 himself 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 likewise. 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 Wittenberg, 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 Romish leaven was
to be exterminated from the public worship of God.
First of all, Luther's fellow-conventuals, the Augustinian 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 investigate the whole matter. The report
of this commission was decidedly in favor of those who encouraged these
innovations. 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 thought that the opinion of so few persons
could not be decisive, and he also clearly foresaw the consequences,
should the overthrow 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 excellent reply, full of a joyful
faith, which we regret not to be able to print entire. The reply said:
"Although we are the smallest party, the truth of the divine word, which
is 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 world." It concludes thus: "Let no one be
offended because 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 matter 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, BERNHARDI,
called Feldkirch, relinquished his celibacy, and defended this step,
Melanchthon was not afraid to step forward to defend the severely
assaulted man, and to renounce a doctrine 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 ZWICKAU. Among other things he rejected Infant Baptism, and boasted
of the possession of supernatural revelations. At Christmas, three of
these fanatics came to Wittenberg. These were two cloth-weavers named
NICHOLAS STORCH and THOMAS MARX, the third being MARCUS STUeBNER, who
claimed to belong to the learned. In Wittenberg, the private teacher,
MARTIN CELLARIUS, joined them. They also met with Melanchthon, who had
even received the chief spokesman, Stuebner, into his house. He did not
possess that deep insight into human nature which distinguished Luther.
He, therefore, did not at once declare himself opposed to this perverted
movement. December 27, 1521, he gave notice of this to the Elector, and
says: "I have conversed with them myself, and they declare 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 my brother. If I understood these matters, I
would rather take a staff in my hands and fly, than act knowingly
against God." However, the Elector summoned Melanchthon and Amsdorf to
PRETTIN.
There HAUBOLD VON EINSIEDEL 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 create 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,[7] 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, destroyed the
altars, abolished auricular confession, dropped the hymns and ceremonies
of the Church, went to communion without previous confession, and did
many other things of a similar character. Without applying to the
constituted authorities, without caring for those who were offended at
their course, they carried everything before them by storm, appealing to
their liberty, the first commandment, 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 endure 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
return to Wittenberg. His return was 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 hardened. 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 interview. Marcus was
accompanied by the impetuous Cellarius, and several others. When Luther
pointed out to them, that their pretensions were not founded upon the
Holy Scriptures, but were really the inventions of over-curious minds,
or perhaps even foolish and hurtful inspirations of a deceitful spirit,
Cellarius behaved like a mad-man. They departed with curses, but Luther
calmly said: "That God, whom 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.