CONFLICTS IN THE EVANGELICAL CAMP.
On the day after his arrival in Wittenberg he wrote to Veit Dietrich:
"Wittenberg, by the grace of God, is still quiet;" and as late as the
14th of April he wrote: "There is still peace here, and Christ grant
that it may endure for a long time." He little thought that conflicts,
which should trouble him greatly, would soon break out in this camp. The
dispute which had arisen, certainly not without Melanchthon's fault, was
interrupted for a while by the convention at Smalkald, but it was not
yet to be brought to a conclusion. On the 14th of April, Cordatus
addressed a letter to Melanchthon, in which he accuses him of making
Cruciger's cause his own, and also complains that unworthy motives were
imputed to him. It is true, Melanchthon had made this cause his own, and
could not well do otherwise. He had invited Cordatus to an interview, by
a man named Ungarus; but he did not come, because, as he himself
confesses in the letter already mentioned, he was too much excited
against Melanchthon, and particularly because Melanchthon had before
that only spoken jestingly of the whole matter, and his present
earnestness was altogether unexpected." He also addressed a letter to
Dr. Jonas, then Rector of the University, in which he prays that
Cruciger should be compelled publicly to recant the error he had
publicly proclaimed. That he could not now desist, in his own name, from
that which he had begun in the name of Christ. Jonas replied in a very
haughty manner, and accused him of seeking notoriety, because he was
disgusted with his obscurity and little church, and advises him to obey,
and to tame his violent disposition. But this merely served to call
forth stronger letters from Cordatus to Jonas and Melanchthon, in which
he threatened that he would apply to the whole Theological faculty. At
the same time he also gave notice of this matter to Chancellor Brueck,
and said: "I cannot endure that so great a crowd at Wittenberg oppose
the blessed doctrine of the pious man Luther, who is indeed the only
Doctor of these things, and that too, God knows, without just cause."
And besides, that Melanchthon had written to him yesterday: "I have of
my own accord altered many things in my little volume, and I rejoice
that I made these alterations." Melanchthon, in a letter to Bucer, April
23d, complained most bitterly of Cordatus, and insisted upon his
proposition, that new obedience is necessary to eternal life. In this
too, as in a letter to Dietrich, he spoke of retiring from Wittenberg if
he should see that the conduct of Cordatus met with approbation.
This dispute at last attracted the attention of the Elector, who
directed an inquiry to Luther and Bugenhagen, May 5th, through the
Chancellor, whether it was true that Master Philip, Dr. Cruciger, and
many masters and students, entertained different opinions from Luther
and Pomeranus in some doctrines. The Inquiry referred to several points,
especially to _Justification_, concerning which, Cruciger is said, by
Melanchthon's direction, to have taught publicly a year ago that we are
not justified before God by faith alone, "but that works were also
necessary, for they are _causa sine qua non_," (the condition, without
which we cannot be saved.) The Inquiry also referred to another point,
according to which men might securely, and without burdening their
consciences, receive the Sacrament in _one_ kind. There is also said to
be a difference in reference to "free will."
The Elector especially censured Melanchthon for arbitrarily altering the
Augsburg Confession, which was not a private, but a public Confession.
The people, too, were highly displeased with this. He required an answer
to this and several other points. He would rather suffer the University,
which had prospered under Melanchthon, to decrease, than endure such
divisions. Luther did not say anything about this to Melanchthon. When a
certain Peter Ravus was made a Doctor, on the 4th of June, Luther led to
the discussion of the doctrine of the necessity of good works, and
rejected the formula that good works are necessary to salvation.
Cruciger, who yielded at last, wrote a lengthy account of this to
Dietrich. Cordatus was silent after this public discussion, in which
Melanchthon's formula had been defeated; and Master Philip himself began
to retract, no doubt because he saw that his formula might be promotive
of work-righteousness. He simply wished to insist upon the doctrine that
sanctification must necessarily follow from justification. He should not
therefore have adhered so obstinately to his formula in the beginning.
The "Inquiry" of the Elector referred to an opinion, that under certain
circumstances, one kind of the sacrament might also be distributed.
Melanchthon had thus advised the preacher JACOB SHENK, of Freiberg, who
had asked his opinion whether he should not introduce both kinds of the
sacrament into his congregation, even against the will of the
authorities. This answer, which regarded the circumstances of the case,
and wished to prevent rebellion against tyrannical princes, had been
given without any consultation with Luther. Shenk sent Melanchthon's
letter to the Elector's court at Weimar. When Melanchthon heard of this,
he was greatly incensed. On the 16th of July he wrote to Brenz that he
was here contending with a Hydra. As soon as he was done with one, many
others arise. Another slanderer of Freiberg had complained of him to the
Elector. He now refers to the cause which had induced this friend and
former hearer to take this step. On the 11th of October he wrote to
Camerarius, that the prince was present himself. For he had sent his
Chancellor to speak with Luther concerning this matter. The result of
this interview was, that Luther expressed his surprise that Melanchthon
still entertained such fancies; and, on the whole, he thought that
Melanchthon did not think much of the sacrament, and was almost of
Zwingli's opinion. Yet he was not able to say how he felt at heart, and
did not wish that so distinguished a man should separate from them and
their University. But if he should adhere to the opinion expressed to
Shenk, why everything else must yield to the truth. If for the sake of
peace, we are to permit _one_ kind, we should also be obliged to yield
to tyrants, if they wished us to teach that works justify us. "I think,"
said the Chancellor, "that it would do no harm if Dr. Martinus would
proceed, and speak earnestly and cordially with Philip. There is a chain
in these matters which connects something. May the Almighty overrule it
for good."
October 13, Melanchthon wrote to Dietrich: "Yesterday I understood that
several articles should be presented to me to subscribe, but I am not
certain of anything, because everything is kept secret. Not only are all
who are considered my friends excluded from these interviews and
deliberations, but also all those who do not seem to be full of the
proper heat and violence. I earnestly hope that, if they are displeased
with me, they will produce their complaints openly and without
concealment. I have to-day prepared a defence."
He completed this, and met all the accusations against him, not only in
regard to the Lord's Suppers but also in regard to those other points in
which he had somewhat changed his views. The day on which he was to make
his defence was already appointed, but Luther's illness prevented the
meeting. Besides this, Shenk went over to Agricola, who, as is well
known, held the erroneous doctrine that the law is no longer to be
taught in the Christian Church. On this account no further notice was
taken of him.
The year 1538 also brought him fresh troubles. In the summer Melanchthon
had indeed been honored by being made Rector of the University, but he
was soon to experience the unpleasant part of his office. A young Master
SIMON LEMNIUS, a Grison, had published a small volume of satirical
poems, in which he not only ridiculed several citizens of Wittenberg,
but also the most worthy Professors, among them even Luther and
Melanchthon. He even made satirical allusions to the Elector's Court. On
the other hand, he praised Archbishop ALBERT of Mentz, who indeed
deserved so little praise. This part displeased Luther more than all the
rest; and he expressed his displeasure, "because this lampooner praises
that miserable town-clerk of Halle, (pardon the expression,) Bishop
Albert, and thus makes a saint of the devil." As many were already
prejudiced against Melanchthon, he was suspected of secretly having
countenanced the satirical poems of Lemnius. For, among other things, it
was also the duty of the Rector of the University to keep a watchful
eye upon the various publications.
It was certainly a fault that Melanchthon had overlooked this; however,
he did everything he could to rectify it. He forbade the satirist to
leave the city; and when he fled, and did not appear after having been
summoned twice, he was expelled. However, his enemies were not satisfied
yet, and Melanchthon believed it necessary to send a written
justification of his conduct to the Elector. He proves that he could not
have known anything of this lampoon, because he and his wife are also
attacked in two places in the most virulent manner. He had not seen a
page of the book until it was handed to him, and then he scarcely looked
into it, regarding it as an abject petition addressed to the Bishop of
Mentz; but when he had examined it more carefully, he had forbidden the
author to leave the city. As he had fled, and did not appear to answer
the summons, he had been expelled from the University as a traitor and
calumniator. Melanchthon thus concludes: "This is indeed the truth, for
by God's grace, unfaithfulness and falsehood shall never be laid to my
charge." When it was said that his son-in-law Sabinus knew something of
it, he added to his report: "I do not know what my son-in-law knew of,
or did in this matter, for he has caused me enough sorrow in other
matters, which I must labor to mend." This settled the whole matter. But
these repeated attacks grieved Melanchthon exceedingly, as appears from
various letters to his friends. He once wrote to Camerarius, that he
felt in Wittenberg as if he was tied to Mount Caucasus. The continual,
bitter sorrows which had been weighing upon his mind for years, and his
daily anxieties, were preying upon him so much, that he feared he would
not live much longer.