THE ASSEMBLY OF THE PRINCES AT FRANKFORT, AND THE VICTORIES OF THE
REFORMATION.
The Catholics and Protestants assumed a more hostile attitude towards
each other; but the Electors of Brandenburg and the Palatinate
interposed, and finally succeeded in bringing about a meeting of the
princes, in Frankfort-on-the-Main, at the beginning of the year 1539. On
the 31st of January, Melanchthon also went thither. From Weimar he wrote
to Jonas, that there was some hope of peace, for the princes manifested
their readiness to bring it about. The Emperor and King Ferdinand had
likewise sent ambassadors. They were not regarded much before they had
presented their offers as to the conditions of peace. But when the
Imperial orator requested the mediators already mentioned to make
propositions for peace, according to their judgment, a star of hope
seemed to arise. The Count Palatine and the Margrave hereupon demanded a
form of agreement from the Protestants, in order to learn what they
still missed in the Nuremberg Religious Peace. The Protestants complied
with this request; they demanded that not only the states of the present
time, but also those who should receive the Gospel in the future, should
receive full liberty, and especially also that the proceedings of the
Imperial chamber of justice should be stopped. Thus matters stood March
4th, as Melanchthon wrote to Jonas; but the ambassadors were stubborn,
and would by no means consent to the proposed conditions of peace. He
wrote to the prince of Anhalt: "May God incline their minds to the love
of peace!" But this did not happen; on the contrary, the Imperial
ambassador overwhelmed the Protestants with accusations, although the
mediators seemed more inclined to terms. Melanchthon wrote to BRENZ "The
matter has almost come to that point, that, as the Emperor said, the
time for arms, and not for deliberations, seems to have arrived. Yet,
although I tremble when I think what a very serious matter this is, I am
sometimes surprised that our friends, who are so greatly irritated, do
not break forth more violently."
They could not effect an agreement. Thus time passed on, and
Melanchthon, in the meantime, wrote three discourses in the German
language. The _first_ treated of the right of defence, if they should be
attacked by their enemies; the _second_ showed that upright persons
could not take up arms against the Protestants; and the _third_, that
all the godly must assist them. Some disputed the right of waging war
against the Emperor. Two years ago the Wittenbergers had declared the
lawfulness of this step, maintaining that the Gospel did not oppose
natural rights or public laws. All hopes of an agreement diminished more
and more, and he was obliged to write to Camerarius, on April 5th: "We
have here been weaving the veil of Penelope. If we have rejected one
form of peace, another is laid before us, which merely differs from the
preceding one in words, but not in sense. Some maintain that they are
treacherously procrastinating this matter, but this has not frightened
us as yet. I hope that the Empire may remain undisturbed, although no
fair conditions could yet be obtained from the Imperial orator. He
demands that we should not receive any new confederates. This shameful
condition is introduced again and again, with new sophistries, although
it has been rejected repeatedly. In this you have the entire history of
the Convention. In the beginning, I disputed concerning a number of
points; but when the Imperial ambassador made such unreasonable demands,
I ceased; and if no truce is made, we shall publish the reasons which
induced us to reject those demands." For this purpose he had prepared
his three German discourses. Luther understood the state of things very
well when he wrote; that one party wished an open door for the Gospel,
and the other locked it; and the matter was now so, that Christ and
Belial must be united, or one must yield to the other.
As the King of England still intended to enter into a league with the
Protestants, and had therefore sent his ambassador, CHRISTOPHER MOUAT,
to the Convention at Smalkald, Melanchthon again addressed a letter to
him. In his letter, dated April 1st, he most earnestly urges the King,
that, as he had already reformed some abuses in the Church, he should
also abolish all remaining Roman ungodliness. At the same time, Louis
von Baumbach and Francis Burckard, vice-chancellor of the Electorate of
Saxony, departed from Frankfort to England. These messengers were
received by the King in a very friendly manner, but they could not
induce Henry to reform the Church according to the principles of the
Gospel. When Henry demanded again that Melanchthon should be sent over,
it was not done, for they saw very well that the King was not serious in
this matter. He had also received Melanchthon's letter in a very
ungracious manner. Henry was an obstinate man, who pretended to be a
Theologian himself. How ridiculous this his boasted learning was, is
apparent, for instance, in the argument he advances for the necessity of
good works. He argued, because evil works merit everlasting wrath, it
follows that good works merit everlasting bliss. At the request of the
Elector and the Landgrave, Melanchthon also addressed a letter to King
Francis of France, in order to explain the character of the League of
Smalkald to him. This was brought about, not for bad ends, but simply to
defend the Gospel. He thus concludes this letter: "It is much to be
desired that the greatest monarchs will prevent a suppression of the
truth by unjust means." At last the Convention of the Princes at
Frankfort adjourned. On the 19th of April they agreed on a truce of
fifteen months, and also a religious discussion, to be held in
Nuremberg, August 1st. "We thank God," Melanchthon writes from Saalfeld
April 23d, "that no one is permitted to begin war, and that the peace of
Nuremberg has again been established and renewed. But this was only
gained by great exertions."
He was now to have a more agreeable experience than he had been
accustomed to for the past few years. On the 17th of April, Duke GEORGE
of Saxony, this decided enemy of the Gospel, departed this life. It is
true, it is said that he passed from this world with full faith in the
Lord Jesus Christ. He had already, in the beginning of this year,
expressed a wish that a reformation of his dominions should be
undertaken. But he wished a Reformation like that of King Henry of
England. He did not wish the Scriptures to decide, but rather the
traditions of the first eight centuries. However, Melanchthon, together
with Chancellor Brueck and Bucer, had gone to Leipzig in the beginning of
January, in order to negotiate with GEORGE VON CARLOWITZ, and GEORGE
WIZEL, who, after having become a Protestant, had returned into the
bosom of the Catholic Church. These negotiations, however, were soon
brought to a conclusion, because the principles of the two parties were
entirely opposed to each other. But now, after the accession of the
Duke's brother HENRY, the Reformation was accomplished easily and
rapidly, for he was a friend of Evangelical truth. It was, indeed, a
blessing that death had carried off Duke George so suddenly, for, as
Melanchthon relates in a letter to Camerarius, he intended to exclude
his brother and the other heirs, and to bequeath his dominions to King
Ferdinand. But it is evident in this case also, that God's thoughts are
often different from, and always better than the thoughts of men. The
new Duke had an interview with the Elector, concerning the Reformation
of his dukedom, on the 5th of May. May 22d, Melanchthon, Luther, and
Jonas went to Leipzig, where Myconius and Cruciger were already, in
order to reform the Church and University according to the Gospel. On
the 28th of May, they published their opinion in regard to the
Reformation of the University, in which they declared that "all
government is bound before God to abolish and forbid false doctrine and
false worship." All preaching, discussions, reading, distribution of the
Sacrament, and all their ceremonies, were to be forbidden to the monks,
because they continued to practise, and would not forsake their
blasphemy. The Theologians of the University should be required "to
receive this doctrine, or, if they should be unwilling to do this, that
they should not be allowed to lecture, dispute, or preach. Also, that it
was highly necessary to introduce Christian doctrine into the schools
and churches at the same time." In addition to this, they proposed
Amsdorf, Dr. Hess of Breslau, or Alexander Alesius and Ziegler, as
teachers of the Hebrew language. That it would also be necessary to
increase the salaries, for twenty florins would no longer suffice in
these times, especially as the professors were married. The abundance
of the convents should be taken from them, and provision made for poor
students of Theology, because "the rich do not become pastors and
preachers, for alas! they are ashamed of this high service of God."
On Pentecost the Evangelical form of worship was introduced in Leipzig,
and Luther preached a powerful sermon. On the 30th of May we already
find our friend Melanchthon busily engaged in Wittenberg. But his eyes
were still bent upon Leipzig, where his two dear friends Myconius and
Cruciger had to contend with the powers of darkness. He comforted and
encouraged them in a letter dated June 6: "I pray God and our Lord Jesus
Christ to be with and to preserve you in your conflicts and dangers. For
I have no doubt that you have there become acquainted with the
pharisaical, yea diabolical venom of the enemies of the Gospel. But you
know that your labor will redound to the honor of Christ, and you also
know how much the Empire would be benefited by the reunion of these
countries. Therefore patiently endure labor and danger in so important a
cause." "We look for your letters with fearful anxiety, and pray you to
write more frequently. Here, by the Grace of God, we have peace, only we
have almost too much to do."
On the 24th of June he wrote to Duke ALBERT of Prussia: "According to
the latest news we learn, that by the hand of God, the Gospel has had a
good and flourishing beginning in the dominions of Duke Henry of Saxony,
as well as in Leipzig and other places. May our Lord Jesus Christ grant
his Grace to it! In Leipzig they have begun to administer the sacrament
in the true way, and they are also abolishing secret masses." A few days
before, Myconius and Cruciger had a severe conflict with the Dominicans.
The disputation lasted eight hours. After this the University renounced
the Roman Church. Many were, however, not at all satisfied with this
Reformation, which was especially opposed by John von Maltitz, Bishop of
Meissen. He sent a memorial to the Duke, which was either composed by
Pflug or Witzel, and asked that the reformation of the defects of the
Church should be left to him. The Duke sent it to the Elector, who
required an opinion from his Theologians in regard to it. Melanchthon is
the author of this opinion. Although this _Meissen Book_, as the
Bishop's memorial was called, had taken up some portions of the true
doctrine, in order to be more acceptable, yet on the whole it adhered to
hereditary teachings, and found fault with the Protestants.
As Melanchthon, Luther, and Jonas, appealed to the Holy Scriptures, they
could easily refute the Bishop's book. They therefore declare: "That
they announce to the priests that they would not receive or approve of
their book; and that they did not consider it calculated to effect the
Reformation and Improvement of the Church, nor to bring about a
Christian agreement."
As Melanchthon had been so active in the Reformation of the Church and
University in Leipzig, he was now commissioned to visit the Churches in
the Duke's possessions in Thuringia, and also some cities in Meissen. He
discharged this duty, and found a most lamentable state of things. We
will extract some parts of his report. Of the minister at Weissensee he
says, that he was unlearned, frivolous, and led a scandalous life; that
the people asked for a good Pastor, and displayed an affection for the
Gospel. Of the minister of Danstadt he says, that he was a highly
vicious person, and should be deposed at once. The two preachers of
Sangerhaus, although they had adopted the new doctrine, were accused of
adultery. The minister in Freiburg is a venomous blasphemer, sent
thither by Eck, and ought to be deposed forthwith. He also proposed
persons for these vacant places. Myconius should be lent for a time to
Annaberg. He thus discharged his duty in the region which he had been
appointed to visit, in a most earnest and conscientious manner. He also
enjoyed the great satisfaction of hearing that his dearest friend in the
world, Joachim Camerarius, had been called to a Professorship in
Leipzig, in 1541.
He had not long completed his labors in the dominions of the Duke, when
he received a call from the Elector of Brandenburg, JOACHIM II., to come
to Berlin, in order to give his advice in regard to the introduction of
the Reformation in that country.
We have already seen that the Elector had acted as mediator in the
assembly of the princes at Frankfort; so he also wished to introduce a
Church discipline of this character, which was strongly tainted with
Catholicism, although he wished the preaching of the Gospel to remain
free. Melanchthon, who met the Elector about the 12th of October,
induced him to change his Church discipline after the pattern of that of
Nuremberg, although it still retained much that was Catholic. He wrote
to Dietrich, that private masses were abolished, that the priests were
permitted to marry, that the invocation of saints was abolished, that
the preaching of the pure doctrine was enjoined, and that the Lord's
Supper was distributed in both kinds.