THE POSITION OF THE EVANGELICAL PARTY AFTER THE DIET OF AUGSBURG.
The severe decree of the Diet, which even threatened violence, was at
least productive of this good result, that it united the Evangelical
party more closely. Whereas the theologians, especially Melanchthon, had
formerly dissuaded from resistance to the Emperor, matters now took a
very different turn. In view of the threatening attitude of the
Catholics, the theologians perceived very well that it was necessary to
be prepared for defence; and Melanchthon wrote to Camerarius, January
1st, 1531, that they were seldom asked the question now, whether it was
right to wage war, and that they did not dissuade from preparation. "For
there may be many needful and just causes for defence." One of these
causes was the threatening language of the decree of the Diet of
Augsburg. The election of the Emperor's brother FERDINAND, as King of
Rome, which was strongly urged and accomplished by the Emperor, was
another threatening event,[15] although Melanchthon defended it in a
special opinion, delivered December 12, 1530. He referred to similar
cases in former times. During the month of December of this year, the
Evangelical states united more closely, and formed a league, March 29,
1531. Both Conferences were held in SMALKALD. The confederates declared
that they had united "for the honor of Almighty God, and the better
growth and prosperity of divine free doctrines, and to gain and maintain
a Christian and harmonious peace," yet "only for mutual defence and
preservation." This league, therefore, neither contemplated an attack,
nor war. The Emperor, who was obliged to have his eyes directed to more
than one point, and particularly against the Turks, whose Sultan,
SOLYMAN, had already declared that he would soon be master of Hungary,
and the whole of Germany, considered it most advisable to conciliate,
under existing circumstances. The Electors of the Palatinate and of
Mentz, acted as mediators.
While Melanchthon had before this time been filled with the most anxious
apprehensions, so that he feared the worst, he now said in a letter to
Camerarius, when he heard of this mediation: "May God regard the sighs
and tears of the distressed among us, and grant us peace!" This wish
seemed about to be fulfilled, when the Emperor in Nuremberg made
preparations for a Religious Peace. Melanchthon, Luther, and other
Theologians, expressed their approbation in a written opinion.
On July 23, 1532, the so-called _Religious Peace of Nuremberg_ was
actually agreed to, according to which no State was to give offence to
any other, on account of Religion or other matters, until the meeting of
a Council, soon to be held; and "that each was to treat the other with
true friendship and Christian love." At last a period of rest seemed to
have been granted to Melanchthon, that child of peace; but it was not to
continue very long. For it was no slight pang to his heart to be called
with Luther to Schweinitz, to the death-bed of the Elector JOHN. The
Elector had gone thither to hunt. On the 15th of August he was suddenly
attacked by such a severe pain in his head, that he soon lost the power
of speech, and remained motionless, and deprived of all sense and
feeling, for 28 hours. On Friday, these two men of God, accompanied by
Dr. Augustin Schurff, appeared by his bedside; the Elector raised both
hands and dropped them again, and breathed his last. On the following
Sunday the body of the pious Elector was deposited by the side of that
of his brother Frederick. Melanchthon had, in a very touching manner,
invited the University to attend the funeral. He said in this letter:
"that the departed manifested a truly paternal affection towards his
subjects." After Luther's consoling funeral sermon, Melanchthon spoke of
the excellent traits of the sainted one in Latin. In his letters,
written at this time, he expresses the most cordial wishes in regard to
the successor of the departed one, the Elector JOHN FREDERICK. We have
heard of this son, that he trod in the footsteps of his father. He was a
man full of zeal for the cause of the Kingdom of God, and, as we shall
learn hereafter, honored by the Lord to endure contempt, the robbing of
his Electorate, and fetters, for the sake of the Gospel. But he at this
time already found opportunity to show the strength of his faith. The
Religious Peace of Nuremberg seemed lenient, and even favorable to the
Protestants, compared with the final decree of the Diet of Augsburg. It
was but too soon apparent that the Catholic States, who had very
unwillingly yielded to these concessions, were not pleased with it. For
at the Diet of Ratisbon, which was held soon after the Nuremberg
Religious Peace, they already wished to grant less to the Evangelical
party. Notwithstanding all the assurances of peace, the Emperor
entertained no good intentions towards them. He only postponed matters
on account of the perplexing circumstances by which he was surrounded.
They were again referred to a general, free, Christian Council, which,
according to the announcement, should be held in half a year.
It appears, that in the following year, 1533, Pope Clemens VII. actually
took steps towards assembling a Council. For in June he sent a legate,
accompanied by an Imperial orator, to the Elector, who then resided in
Weimar. Although the Papal Nuncio spoke of a free, general Council, he
at the same time took away all liberty with the other hand, by demanding
in advance that all should submit to the resolutions of the Council. On
the following day the Elector returned a truly Christian and princely
answer. He expressed his joy at this offer, but remarked that he could
only give a reply after the next meeting in Smalkald. In conclusion, he
confessed that his contemporaries and successors should learn: "That his
Electoral Grace had not hitherto regarded, and with the help of God
would not in all the future days of his life regard anything as being
more valuable and worthy of his love, than the pure, saving and blessed
word of God, and the true and proper worship of God." The Elector now
gathered the opinions of his Theologians, who indeed advised the
acceptance of the offer of a Council, but under this condition that no
pledge of obedience should be required in advance. In the middle of
June, Melanchthon declared himself to the following purpose: "The Pope
says, that he would hold a Council, such as have been held in the Church
before. Now Councils at the present time are not conducted as the
ancient Councils were. For in the ancient Councils they judged according
to the word of God." This advice was not forgotten by the Elector, who,
together with Duke Ernest and the Landgrave Philip, delivered an answer
to the Nuncio of the Pope and Emperor on the 30th of June, 1533. Of
course the Pope, who was merely dissembling, suffered the matter to
remain as it was.
While the Evangelical party was held in an attitude of suspense, they
could still cultivate and spread the cause of the Lord. It increased in
popularity, and spread more and more. The Reformers, and Melanchthon
particularly, did not omit to labor in their official capacity and by
their writings. The Apology of the Augsburg Confession, already
mentioned, is one of Philip's master-pieces; and as one of the
Confessions of our Church, deserves to be studied and taken to heart. He
concludes its Preface in the following words: "We have, thanks be unto
God! the testimony of many distinguished, honest, sincere, and pious
persons, who heartily thank God for his unspeakable gifts and mercies,
that they have received far more correct, certain and clearer
instruction in the most needful portions of the entire Scriptures, as
well as consolation for their consciences, than is to be found in all
the books of our adversaries. Therefore, should this discovered, clear
truth be trodden under the feet of men, we commend our cause to Christ
and God in heaven, who is the Father of widows and orphans, and the
Judge of all the forsaken; he, we know with certainty, will consider
this matter, and judge righteously; and thou, Lord Jesus, it is thy holy
Gospel, it is thy cause: wilt thou regard so many troubled hearts and
consciences, thy churches and little flocks, which suffer terror and
distress from the devil, and also preserve and establish thy truth?
Bring to nought all hypocrisy and lies, and thus give peace and unity,
that thy honor may advance, and thy kingdom may flourish and increase
without ceasing against the gates of hell."
In September, 1532, he published a new edition of his explanation of the
Epistle to the Romans. It is a matter of great surprise that he
dedicated this volume to Archbishop Albert of Mentz, who had not gained
much honor in the matter of indulgences. This man is reported to have
trampled the book beneath his feet, and to have said: "The man is
possessed by St. Valentine." But it is well known that he sent a very
costly present to the scholar at Wittenberg, for which Melanchthon, who
regarded it as sincere, returned his most friendly thanks January 5th,
1533. He enjoyed so great a reputation as a scholar, that even the
Archbishop of Mentz, who wished to be considered a patron of the arts
and sciences, saw himself compelled to do honor to Melanchthon. His
distinguished reputation elicited repeated invitations from abroad. It
was, no doubt, not a very difficult matter for him to decline a call to
Poland, in the year 1534; but it must have been difficult when Duke
Ulrich of Wuertemberg, who had been banished from his dukedom for a long
time, but had now regained it by the help of the landgrave Philip of
Hesse, invited Melanchthon to reform the University of Tuebingen
according to the principles of the Reformation. But his attachment to
Saxony, and his field of labor there, was so great, that he declined
this call from Wuertemberg. The Elector was so highly pleased with this,
that he himself wrote a letter to his Professor, praising him for his
fidelity, and assuring him of his favor.