HOW THE INTERIM FARED IN THE ELECTORATE OF SAXONY.
We have already heard that the Elector Maurice only signed the Interim
conditionally. Partly because he did not approve of many things in it,
and partly also because he did not think it possible to enforce it in
his dominions, where the Reformation had taken such deep root, he
presented a protest at Augsburg, in which he explained that he could not
at once force the Interim upon his people; it would be necessary first
to consult the Chambers; but whatever he could do with God and a good
conscience he would diligently do, so that he should not be found
wanting. In the month of June he returned to his dominions, and demanded
a full opinion from his Theologians at Wittenberg. It was composed by
Melanchthon, and was already the fourth which the miserable Augsburg
Interim had called forth. With a bold faith he declares in the
beginning: "Although war and destruction are threatened, we ought to
esteem the commandment of God greater, that is, we should not deny the
truth of the Gospel which has become known to us. Besides this, the
doctrine of the Son of God and forgiveness of sins is a particular
counsel of God, which He, in infinite mercy, has revealed, and wishes
that all men should help to sustain this doctrine, in order that they
may call upon him aright, and obtain salvation. Now we know, from many
examples, that from Adam's time the devil has tried many arts, again and
again, to extinguish or to darken this doctrine. In the third place, it
should also be considered what great offence it would cause in our
Churches, if false doctrine and idolatry should be publicly introduced
into them again. For many pious persons would fall into great distress,
and the true worship of God would be hindered." After the opinion has
declared that the Theologians would heartily wish to see and enjoy
peace, it yet demands that Saxony should not be troubled with the
Augsburg Interim. "For it will certainly not be received in many
countries and cities." They would review it, and openly and honestly
confess the truth it contained, but condemn its errors. The Theologians
particularly objected to the article on Justification, and said: "We
cannot advise any one to agree with the book in this point." They also
rejected the article which treated of the Church and Bishops, and then
entered upon an examination of the various articles on the Sacraments,
confirmation, extreme unction, repentance, confession, &c., and pointed
out every defect, and confessed in conclusion:--"And whereas we have
recently received notice that the preface of the work prohibits every
one from preaching, teaching, or writing against the Interim, it is
necessary, with all humility, to make this declaration: That we shall
not change the true doctrine, as it has hitherto been preached in our
churches, for no creature has the right to change divine truth, and no
one is permitted to deny truth when known to him." This lengthy opinion
was signed by Bugenhagen, Pfeffinger, Cruciger, Major, Melanchthon, and
Froeshel, and delivered into the Elector's hands.
On the 2d of July he received his Chambers, together with several
Theologians, one of whom was Melanchthon, in the city of Meissen. In his
address to the Chambers, the Elector reviewed the entire course of
things, and concluded by saying, that they should prove themselves
disposed to assist the Emperor in whatever may be promotive of Christian
harmony, quiet, peace, and unity, and can be done with the approbation
of God and a good conscience." On the 4th of July, Melanchthon wrote to
Maienburg: "It has been resolved to address a most reverent letter to
the Emperor, beseeching him not to urge the errors of this document upon
our Church. I therefore entertain the hope that the Churches of these
countries will not suffer any change." He wrote in a still more decided
manner to Paul Eber, that those were greatly in error who believed that
the dissensions in the Church could be removed by ambiguous efforts to
bring about an agreement, because an irreconcilable war exists between
the devil and the Son of God, even as it is written: "I will put enmity
between the serpent and the seed of the woman." He thus concludes this
letter: "But I beseech the Son of God, that he would rule and support
our minds in confessing and explaining the truth!" The Elector had
presented the Augsburg Interim to the Chambers, together with the
intimation that they should take the advice of the Theologians. This was
done. Melanchthon immediately began the work, and particularly treated
of the articles on justification and good works, which were the most
rotten in the Interim, and on which so much, it may even be said _all_,
depended. He, on the whole, considered it most advisable to pray the
Emperor to exempt Saxony from the Interim. The Theologians communicated
these views to the Chambers: "This is our opinion, we should prefer
above all if these churches could remain as they now are. For a change
would produce great trouble and offence." The Chambers agreed to this
proposition, and besought the Elector to write to the Emperor to that
effect. But Maurice, who was bound by the Emperor's kindness towards
himself, declared that he could not thus utterly reject the
Interim--that they ought to yield in indifferent matters; but that he
would postpone the matter to the next meeting of the Chambers.
The adoption of the Interim was particularly urged by the Elector
JOACHIM of Brandenburg, or rather by the author, his Court Chaplain
Agricola, who entertained a very high opinion of it, and on his return
from Augsburg endeavored to persuade AQUILA of Saalfeld to agree to it.
But he came to the wrong person, who said of the Interim, "that in the
beginning it showed the sheep's clothing, but afterwards the ravening
wolf."
When Agricola exclaimed against Melanchthon's Opinion: "Away with
Philippus; he writes nothing but lies in his book, the Opinion. Fie upon
you! there is not a word in it but they are ashamed of." Aquila
answered: "Let us not abuse our teachers, but highly honor them; Master
Philip Melanchthon will be able to defend himself." Then Eisleben, (for
Agricola was also known by this name,) replied: "I will summon Philip to
come to me, and will read the text to him; for the land must be utterly
ruined if they oppose the Interim." Aquila replied: "If the devastation
of countries is the fruit of the Interim, it would be better if it had
never been born." Agricola was indeed obliged to hear much of such
misery, but in Saxony the Interim made no progress at all. Melanchthon
also hoped that the people of Saxony would give a brilliant
evidence of their constancy, as he at this time expressed himself
very decidedly in his letters to various friends. The Margrave JOHN of
Brandenburg-Cuestrin, who did not at all agree with the Elector JOACHIM,
in regard to the Interim, and who by not subscribing it in Augsburg had
incurred the displeasure of the Emperor, demanded an opinion from
Melanchthon. He replied on the 31st of July, that godly and sensible
ministers could not adopt it, because it was false in the article on
justification: "As regards my own person, by God's grace I will not
approve of this book, called Interim, for which I have very important
reasons; and I shall commend my poor life to God, whether I be
imprisoned or banished." But, as to what counsel should be given to
rulers, many things might be said. There are points in this book which
no prince, who understands the truth, could receive under any
circumstances. As many cities would not approve of it, it would be best
not to hasten with a reply. Perhaps the Emperor would be satisfied if a
prince should offer to maintain uniformity in non-essentials, and would
besides declare what he could and what he could not adopt. But if a
government adopts the Interim, it also pledges itself to persecute
innocent pastors. Whether rulers are to defend themselves? To this he
replies: "As the father of the family is bound, as far as he is able, to
protect his wife and children, if a murderer should break into his
house, so are rulers bound, as far as they can, to protect their
churches and innocent subjects! Whoever wishes to confess the truth,
should commend himself to God, and remember that it is written: the
hairs of your head are all numbered." Thus did he always advise.
Although he may have recommended compliance in indifferent matters, he
never advised any one to submit to a change of doctrine.
We have already heard that Maurice had postponed the final decision in
regard to the Interim, to the next meeting of the Chambers. But before
this meeting in Torgau, he thought it advisable to enter into
negotiations with the two Bishops of his dominions, Pflug of Naumburg,
and Maltitz of Meissen, in order to yield everything to the Emperor
which could be yielded in accordance with the pure doctrine and
conscience. On the 23d of August, prince George of Anhalt and Forster,
and Melanchthon with Eber, instead of Cruciger, who was ill, met the two
Bishops in Conference in Pegau. The Elector, proceeding from the
principle that we must give to God the things that are God's, and to
Caesar the things that are Caesar's, said, that he expected that they
would not be "obstinate" in those matters which might be granted without
detracting from the honor of God, or offending conscience. Of course
this conference adjourned after a few days, without having accomplished
anything, for the two Bishops would not agree to any change of the
Interim. On the 30th of August, Melanchthon returned to Wittenberg by
way of Leipzig, to behold the approaching end of one of his dearest
friends, Caspar Cruciger, who died on the 16th of November. The sick
man, shortly before his death, had a heavy and alarming dream. He said
to Froeshel: "Oh, what a terrible and cruel disputation I held in my
dream to-day." When he asked to hear the particulars, he replied: "I
cannot tell. They wished to persuade me, and to absolve me in regard to
it, that it would be all right, and do me no harm, but I protested
against it." Froeshel began to comfort him, and Cruciger wished to
receive absolution of his sins. When he had heard it, he began to pray
fervently for the church, and with his hands clasped together, he
frequently repeated these words: "Father, sanctify them by thy truth,
thy word is truth; grant that they may be one in us." Froeshel endeavored
to comfort him by a somewhat longer address, to which the dying man
replied "Amen!" in a soft tone, and soon after fell asleep in the Lord.
We may imagine the greatness of Melanchthon's sorrow, when he received
the sad news at the meeting of the Chambers at Celle. He wrote to
Dietrich in Nuremberg, that God had at last called Caspar to the
heavenly university. Although no one was more distressed at this death
than he himself, because they had been most intimate friends, he yet
congratulated him upon this happy journey, because he was thereby
removed from many sad scenes.
The Chambers had met in Torgau, on the 18th of October. Already on the
first day of the session, five knights and two Electoral chancellors, no
doubt at the instigation of the Elector, arose and presented a document,
in which they explained what they thought of the Augsburg Interim, and
what they believed might be yielded. They also at the same time
admonished the Theologians to yield in indifferent matters, and thus to
save the country from great afflictions. Their proposition leaned
towards the Interim, and wished to reintroduce the Catholic state of
things, which had been abolished by the Reformation. On the 20th of
October, Melanchthon departed from Torgau, deeply distressed at the
plans of the Electoral Court, as he himself writes to the prince of
Anhalt. In this letter of October 24th, he says that he would not
countenance troublesome alterations of doctrine, and would rather suffer
banishment or death. He believes that the Emperor's favor could be
secured by introducing confirmation, excommunication, and foolish
fasting. But wherefore also the mass? He saw very well that they did not
merely wish to reconcile the Emperor, but also to introduce private
masses. "If they wish this, I wish they would acknowledge it at once,
for I know that I cannot prescribe laws to them; but those could depart
who would not be satisfied with such a change of the churches." As late
as November 14th, he wrote to Maienburg, that he had indeed always
replied with moderation, but that he would never consent to a change of
doctrine, and of the mass. This he was now to prove when he came to
CELLE, with Bugenhagen and Maior, November 16th. The Superintendents
LAUTERBACH, of Pirna, and WELLER, of Freiberg, and also Camerarius, of
Leipzig, were present. They were requested to revise the Liturgy, which
had been prepared in the days of Duke Henry, of Saxony, approved by
Luther, and printed in the year 1539, and had been used in the territory
of Misnia up to the present time; but these changes were to be made in
the spirit of the Interim. The Theologians declared, on the 18th of
November, that God, who knows the hearts of all men, knows that we do
not contend in an inconsiderate, wilful, or obstinate spirit, but are
really anxious for peace; but that they could not accept false doctrine
and idolatrous ceremonies.
Upon this the deputies, without the assistance of the clergy, placed
together all the articles. This document is called the _Recess of
Celle_. It was to be laid before the next meeting of the Chambers. But
previously to this, the Electors Maurice and Joachim met in Jueterbock on
the 16th of December, and signed this Recess. The Chambers met in
Leipzig on the 21st of December, to which Maurice had summoned all the
deputies of his dominions. The Theologians present were the Prince of
Anhalt, Melanchthon, Gresser, of Dresden, Pfeffinger and Camerarius, of
Leipzig. The Elector presented the Recess of Celle, and called upon the
Chambers to be obedient in everything which duty to God and conscience
would permit them to yield. "That will be your own greatest advantage,
and also for the peace and quiet of our dominions." The Interim of Celle
contained the pure doctrine of the Evangelical Church, and merely wished
to adopt such usages and ceremonies from the Catholic Church as were
indifferent or non-essential. The Interim which was prepared here in
Leipzig, with a reference to previous forms of agreement, is called the
_Leipzig Interim_. They did not dispute about the fall of man; and in
regard to _Justification_, they had already come to terms at Pegau. They
declared in this part that man is not justified by works, but by mercy,
gratuitously, without our merit, so that the glory may redound to
Christ, and not to man. But yet man is not a block; he is drawn in such
a manner that his own will also co-operates. Of _Good Works_, they
taught that God indeed accepts men for Christ's sake, but that
nevertheless good works are very needful. They said of them, that they
must be in us, and are needful to salvation. Melanchthon had composed
these articles, while the remaining ones were prepared by the Elector's
counsellors. Of the _Church_, they said that we must receive what she
teaches, "as she shall not and cannot command anything opposed to the
Holy Scriptures." All other ministers of the Church should be subject
and obedient to the bishops, who discharge their office according to the
commandment of God, and use it for edification, and not for destruction.
_Baptism_ is to be administered with exorcism, the presence and
confession of Christian sponsors, and other ancient, Christian
ceremonies; and so likewise _Confirmation_. _Repentance_, _Confession_,
and _Absolution_, are to be taught, and no one admitted to the most holy
sacrament of the body and blood, without confession and absolution.
_Extreme Unction_ might be practised according to the customs of the
Apostles, yet without any superstition and misapprehension. The
ministers of the Church should be earnestly and diligently examined
prior to _ordination_. The _Mass_ should be celebrated in future with
ringing of bells, lights, and vessels, singing, appropriate dress, and
other ceremonies. It also referred to further particulars as to the
manner of celebrating mass. The pictures of the passion of Christ and
the saints may be present to remind us of them, but are not to receive
any divine honor. The _hymns_ are also introduced again. The days of
Corpus Christi and the festivals of the holy virgin are to be added to
the other festival days. _Abstaining from meat_ on Saturday and Friday,
and in Lent, is introduced as an outward observance. The ministers of
the Church are to _dress_ differently from the laity.
The Chambers accepted this Interim, only expressing their scruples in
regard to Ordination, Confirmation, Anointing (Chrism) the festival of
Corpus Christi, and the Mass. They were assured in regard to this by a
declaration from the Theologians, December 28th, and the Elector also
gave assurances. On the 6th of January, 1549, Melanchthon returned to
Wittenberg, and on the same day wrote to Maienburg: "The Leipzig
negotiations effect no change in the Church, because the contention in
regard to the mass and the canon is postponed until further
negotiations. Yet I wish that some things had been prepared
differently."