WORMS AND RATISBON.
The Convention at Hagenau was not successful. The Chancellor of Treves
here made a proposition, in the name of the Catholics, July 6th, 1540,
that the points already disposed of in Augsburg, in 1530, should not be
considered now, but they should merely discuss those on which they could
not agree there. The Protestants would not agree to this, and declared
"that they could not recollect that any agreement in disputed matters
had been reached in the Diet held at Augsburg." Finally, they obtained
sight of a writing of Dr. Eck's, who had compared the articles agreed
upon, and they sent it to the Elector with the remark: "Your Grace will
be able to see from this, in what a childish and improper manner they
have prepared these." The Convention adjourned without having come to an
actual Religious Conference. This was now to be held in Worms, on the
28th of October of the same year. The Emperor was exceedingly anxious
for a union; but before the meeting was opened, the Elector requested
the opinions of his Theologians. In this they resolved not to
acknowledge the precedence or judicial power of the Pope in the Council,
and also to reject those articles marked by Eck as agreed upon. The
Elector positively enjoined upon his ambassadors, by no means to depart
from the meaning or the words of the Augsburg Confession. Whenever
Melanchthon, in his letters, referred to the coming religious
conference, he always expressed the wish: "Oh! that God would incline
the hearts of the princes to magnify his glory, and to seek wholesome
peace!"
On the 18th of October, he set out with Cruciger. In Leipzig they took
along with them the professors SHEUBEL, and ANDREW FRANCK, called
Camicianus; and in Eisenach, JUSTUS MENIUS, selected instead of
Myconius. In Gotha he prepared the Protestation, in which he showed "how
the Protestants should act in the present Conference, and whether the
spiritual ambassador is to be acknowledged as judge in disputed
questions." On the 31st of October they reached Worms; and November 2d,
he already wrote to Camerarius about the "shameless hypocrites," Eck,
Cochlaeus, Nausea, Mensinger, and others, who had been appointed to
attend this Conference in behalf of the Catholics. "These men will
pronounce sentence upon our heads, although they do not understand our
cause, and are burning with hatred, and have stained their hearts and
hands with the blood of the godly. But if an opportunity should present
itself to explain our affairs, I shall with God's help endeavor to
unfold those useful views which we contend for, clearly, truly, and
without perversion. This I can do so much better, because I have ceased
to regard the will of the princes, and on this account have an easier
conscience than I had before." And to Dietrich he wrote: "Even if
Spanish and French gentlemen were standing before the gates, I would not
approve of these double-tongued articles." He adhered steadfastly to
this resolution. But the Convention was not opened for a long time,
owing to the delay of the Imperial Commissioner, GRANVELLA, "of whom it
is said, that he is at present the heart of the Emperor Charles,"
although the Papal Nuncio, a brother of the well-known Cardinal
Campegius, had arrived at the proper time.
He formed the centre, around whom the enemy gathered to discuss their
plans. More and more enemies arrived in Worms, in order that they might
command a respectable position on account of their numbers. "But God,
the Father of our Lord Jesus Christ, will protect us, whom do you also
call upon to preserve and rule his Church,"--thus Melanchthon wrote to
Jonas. The Protestants entertained the hope that Granvella "would exert
himself to obtain peace, even if no union or agreement could be
effected." Melanchthon at this time did not visit any of the decided
enemies; however, he went to a few of those who wished to be considered
somewhat moderate. He wrote to Dietrich: "These wish to persuade me to
consider the whole difference a mere contention about words. I answered,
as Aristides said to Themistocles, that Athens would not have peace
until they both should be drowned in the sea; so we also, on both sides,
deserved the severest punishment if we were confusing the Church by a
mere contention about words." At last the Imperial Envoy Granvella
arrived, November 22d, and opened the session on the 25th with an
address, in which he entreated the States with tears to come to an
agreement, and conjured them to "unite again the rent mantle of Christ,
and think of your name as Christians which you received in Holy Baptism,
and also of your own highly-renowned German nation." They disputed a
long time as to the manner in which the religious discussion should be
conducted. The Catholics would have preferred settling the matter as
rapidly as possible without entering upon a regular discussion, although
the final decree of Hagenau, and also the Imperial Proclamation,
demanded that the separate articles of the Augsburg Confession and its
Apology should be debated in a friendly and Christian manner, but not
so as to be obligatory.
While these useless negotiations were carried on, Melanchthon was
surprised by a visit from Camerarius on the 9th of December. This was an
excellent opportunity for interchange of thought and friendly
conversations. When Camerarius returned, Melanchthon sent a letter to
the physician FUCHS, in Tuebingen, by him: "I have been restored from
death to life so short a time, that I still bear about the remains of my
sickness and sufferings. I am heartily obliged to Joachim, that he
wished to alleviate these by his visit."
When Eck had prepared a form of agreement on the articles of Original
Sin and Justification, concerning which there was a great difference of
opinion, the Catholics were anxious that it should be brought to vote.
Eck must have considered his form a very excellent one, for he in
various places made use of the ridiculous expression, that they could
not obtain a better one from Calcutta in India. The Catholics were not
at all pleased when even the envoys of the Palatinate, of Brandenburg,
and Juelich would not accept of this. Melanchthon wrote to Luther: "These
acknowledged, in a modest but determined manner, that they approved of
our opinions, as included and explained in the Confession and Apology."
In a memorial addressed to Granvella by Melanchthon, the Protestants
demanded that the matter should be discussed in a calm and Christian
manner in the public assembly, and rejected the secret movements of
their opponents, who merely wished ambiguous and entangling articles
subscribed. On December 22d he also addressed a private letter to
Granvella, in which he lays before him the necessity of a public
discussion, and says: "The Church will be benefited if we establish a
pure and useful doctrine. I am conscious of my own weakness; yet as far
as I am concerned, I do not fear the judgment of honorable and learned
men, nor moderate counsels." After long debates, it was at last agreed
upon that Eck and Melanchthon should debate the matter in the presence
of all. At last, January 14th, 1541, they began the debate, in the
presence of the Imperial envoy Granvella. Melanchthon published an
account of this discussion, which lasted but four days. We will present
parts of this, to show that notwithstanding all his love of peace, he
also adhered steadfastly to the truth.
An old account, speaking of his and Eck's speeches, says that they
compared with each other like the song of a nightingale with that of a
raven. They first discussed Original Sin. Eck opened the debate, and at
once asserted the Augsburg Confession and Apology handed to him had been
altered in many articles, and did not agree with the former ones. It was
certainly an arbitrary act on the part of Melanchthon, to make
alterations in those documents, which had acquired a public character.
But he explained that his alterations did not affect the substance, but
merely the form of expression, which was "milder and clearer" now. Eck
was not at all willing to grant this, especially when he regarded the
tenth article, on the Lord's Supper. However, he proceeded, passing over
the first article, because both sides agreed in this, and came to the
second article, of _Original Sin_. He was not willing to admit that it
was really Sin, but it is merely a want of hereditary righteousness, not
of remaining gifts; and the evil lust, which remains after Baptism,
cannot be properly called Sin. Melanchthon says: "Eck has at last
admitted that the evil inclination, which remains in the saints, is a
fault, opposed to God's commandment; but the word sin he wished to be
confined to unforgiven sins." Eck had disputed in the same way in
Augsburg. But secretly he had said here and there that the views of the
opposite side were really true. Melanchthon writes: "What a crime
against his convictions, that he should defend such a thing! But I trust
that he has been refuted in a sufficiently clear manner."
Granvella listened very attentively, and it is said of him, that he
declared he would faithfully report everything to his Sovereign, and
also what he thought of the cause of the Protestants, which was not as
foolish as their opponents represented it to be. They disputed on
Original Sin for four days, and at last Eck proposed a form of agreement
which did not oppose the Augsburg Confession. They were now about to
proceed to discuss the article of Righteousness, or Justification, for
which Melanchthon was very anxious; but on January 18, an Imperial
decree was published to the assembly, which postponed this Religious
Conference to the diet soon to be held in Ratisbon. Thus they left Worms
again, and were obliged to confess that their journey had been entirely
unsuccessful.
All were now eagerly waiting for the diet. Melanchthon, in a letter,
says: "God grant Grace, that something profitable for the Churches and
the general peace may be accomplished at this diet." Yet he looked
forward to this diet with a troubled heart, not because he feared a
religious discussion with the enemy, but rather because he did not
approve of the plans of the Evangelical princes, particularly those of
the Landgrave Philip. Concerning the latter he expressed himself in the
very strongest terms. Luther had entreated the Elector to excuse Philip
from this journey; but the Elector could not grant this request, because
he needed able men at this diet; yet he also trusted confidently that
as he "intended to abide faithfully to the end in the truth revealed,
and the pure doctrine of the divine word," so also would all the other
allies in the faith present at this diet "steadfastly adhere to that
which becometh the honor of God, and the extension of his saving word."
The Elector, deeply interested in the preservation of pure doctrine,
gave explicit directions to his counsellors how they were to act in
Ratisbon. He particularly regarded Melanchthon with a watchful eye. He
was ordered to reside with the counsellors of the Elector. If any person
wished to converse with him there, it should be done in the presence of
the counsellors. "And altogether Philip should take heed not to go out
too much, but rather remain in his lodgings and with the counsellors,
even as he himself will best know how he ought to act."
He departed, with Cruciger, on the 14th of March. From Leipzig he wrote
home: "May God bless and overrule this journey and all our acts, that
they may be undertaken for the honor of God, the growth of the Gospel,
the welfare of the Church, and the peace of the Empire." March 16, in
the evening, he reached Altenburg, and there united with the other
delegates. But on the Bavarian frontier he met with a misfortune, for
the carriage was 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 Cruciger, whom he therefore called his "other self." On the 4th of
April, he for the first time, and with great difficulty, 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 himself. He expressed his wish to restore harmony, and
thought the best way to accomplish this would be to appoint 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. Melanchthon 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 appointed Pflug, Eck, and Groper, of the Catholics; and
Melanchthon, Bucer, and Pistorius, of the Protestants, to discuss the
articles.[20]
The Count 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 Brueck, 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 altogether 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 peculiar opinions,
which do not altogether agree with the truth of the Gospel. I have
confidence in all our Theologians 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 condescending 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 now 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 presented 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 _Ratisbon book_, and also the _Ratisbon Interim_, and was
known to the Wittenbergers before. For the Margrave JOACHIM, of
Brandenburg, 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 of the book was not known with certainty;
some looked upon Wizel as the author, others, Groper. Melanchthon
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
Brandenburg. 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, "although 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 difficulty. 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 which 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 the following effect: "that he would
rather die than yield anything against his conscience and the truth, for
it would bring about his death, for he 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 they 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 formula before Dr. Luther and Pomeranus, who could
not but say that it might easily lead to a misunderstanding. He
therefore, May 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
Confession, 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 would 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 Granvella 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 burdened thereby." Melanchthon was
so determined that they could not agree, and they were obliged to pass
on to other articles. The book next spoke of the doctrine of the
Sacraments. Melanchthon consented to retain _Confirmation_, although all
abuses connected with 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 declaring transubstantiation, and maintained all the
abuses which had crept into the Roman Church on account of this false
doctrine. Melanchthon had before given the warning in vain, that Eck
ought not to be permitted to indulge in his bullying and abusing,
otherwise "he might kindle a fire which he would not be able to
extinguish."[21] The Protestants referred to the gross abuses attending
the carrying about and adoration of the Sacrament, and also spoke of the
ridiculous case which had already been discussed 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 Protestants, that, as Melanchthon tells
us, "Eck became sick, having become too excited, perhaps, and drinking
so excessively 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 necessary for the Judge to hear the case;
and because in Confession, satisfaction was imposed to heal the wounds,
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 displeased at this, and said "many evil
words" to Melanchthon. "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 himself. They simply wished to retain the
entire Papacy. Melanchthon was here obliged not only to battle against
the Catholics, but also with Bucer and the Hessian chancellor. Granvella
assured him, that if he would not accept this article, he would prevent
the entire work of Reformation. 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
counter-articles to all these." Because he adhered to the truth, which
he had discovered and confessed in a determined manner, prompted partly
by 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 unfavorably in
regard to him to the Landgrave Philip. He was particularly accused of
being governed by Luther, and also led by the French ambassador. Under
these circumstances, Melanchthon believed it necessary to defend himself
before the Emperor against these unjust accusations. He addressed a
letter to him, of which we shall communicate 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
Imperial 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, scripturally 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 true Catholic Church, and I
believe that many wise men confess the same. But these 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 him
in this course."
On the 16th of May the religious discussion was brought to a close; and
May 31, the Protestants presented a memorial to the Emperor, in which
they refer to nine articles in particular, which they could not accept
on any consideration. They treated of the Church, the Sacrament, the
enumeration of particular sins in Confession, of Satisfaction, 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 Emperor, 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
returned to Ratisbon without effecting their purpose. Melanchthon
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 which 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 which 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 counsels and help to us all, and that he would guard and rule
his Church, which he has redeemed by his Son unto eternal life, and
which he still wonderfully preserves. However, 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 declaration, prepared by
Melanchthon, who, at the Emperor's request, also delivered an opinion
concerning the Reformation, on the 18th of July. He was willing to
grant temporal power to the Bishops, an opinion which he expressed at
different times, without considering what dangers 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 Council
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 Ratisbon. 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 Melanchthon.