THE LAST YEARS OF HIS LIFE REAL YEARS OF SORROW.
The hostility existing between the stricter and more moderate Lutherans
for the few last years, increased more and more, notwithstanding all
efforts to the contrary, made by the well-known Duke Christopher, the
Elector of the Palatinate, and the Landgrave of Hesse. When the Elector
Augustus, the Elector Joachim II., and Duke Henry of Brunswick, met in
Leipzig, February, 1558, to consult as to the plan of transferring the
Imperial Crown to King Ferdinand at the next Convention at Frankfort,
they also spoke of the divisions in the Evangelical Church. Melanchthon
received an invitation, during the month of February, to come to
Dresden, in order to present his views in regard to this subject. He
began to write a declaration, "but sorrow interrupted this work," he
says. He thus writes to prince Joachim of Anhalt, in reference to the
occasion of this work: "The Elector of the Palatinate and the Duke of
Wurtemberg, have frequently requested our Churches to hold a Synod. When
asked concerning this, I replied, that it would not be possible to call
a Synod, until the princes had agreed, not only upon resolutions, but
also upon their Confession, and had discussed this matter with believing
and learned men. I therefore received orders to prepare an opinion
concerning certain controverted points, and to forward it, as soon as
possible, to the banks of the Main. I shall send or bring this document
as soon as possible, for I am anxious to hear your Highness's opinion in
regard to these propositions which I have written down."
At last this document was completed, and appeared by the title: "Opinion
delivered by Philip Melanchthon, concerning a Synod of all the Electors,
Princes and States, adhering to the Augsburg Confession." He declares in
the beginning of this, that he would like to hear the judgment of
Christian princes and men; and that he did not dread a Synod on account
of Flacius and his party. Although they condemned him, he was satisfied,
and had no desire of being with them, because they did not seek the
glory of God. It would not be necessary to convene a Synod on account of
the outcry raised by Flacius; "for I have maintained silence hitherto,
and am prepared to remove from this country, if it is desired. I refer
to this, in order that no one may think I am dissuading from the holding
of this Synod, because I fear that I might be condemned or banished."
He says further: "Several Electors and Princes wish all the adherents of
the Confession to hold a General Synod. Now I have always entertained
the opinion that no such Synod should be called, until all the Electors
and Princes are perfectly agreed, not only upon what they intend to
propose, but what they finally intend to resolve and abide by." Unless
this should be done, it would only end in greater dissensions. In regard
to images in the churches, and the abjuration by other persons in
baptism, it would be well to exercise patience in these customs. In
regard to _Free will_, a very important point of dispute, he maintained
the following:--It is not right to assert that man is like a block, and
remains passive both in evil and in good works, even if it is said that
the will is passive in good works. "It is indeed true, that God performs
much wonderful illumination, and great deeds in conversion, and in the
entire life of the saints, which the human will merely receives; but
nevertheless we must teach that we must regard the word of God in all
our afflictions, in order that we may strengthen ourselves by this, and
at the same time pray God for help. For God works by his word. Man is
not to rest in unbelief, and to think that he will wait, that he will be
drawn to God against his own will, by some strange Anabaptist vision and
miracle."
He appeals to Luther, and denies the "poisonous" conclusion, as if by
this man obtained some merits. It would be well to hear the opinion of
sensible persons in a Synod in regard to this matter. We are already
familiar with his opinion of Osiander's doctrine, in which he properly
makes a distinction between Justification and Sanctification; he
expresses his belief that uniformity might easily be restored in this
matter. In the _third_ article, of the _Sacrament of the body and blood
of Christ_, he speaks of transubstantiation as idolatry, and regrets
that Protestants too entertain such or similar views, "just as an ass of
Erfurt wrote to me lately, that the little pieces which fall upon the
ground are also the body of Christ, and should be worshipped." He
rejects the doctrine of the Bremen ministers, that the bread is the
essential body of Christ, and the wine the essential blood of Christ;
and the opinion of Westphal in Hamburg, that the body of Christ is
present everywhere, in stone and in wood. He fears that a Synod might
produce great divisions; yet he expresses his views as follows: _First_,
nothing is sacrament except the instituted use. This had already greatly
disturbed Eck in Ratisbon, so that he became drunk and quite unwell. He
then confesses that the Son of God is thus truly and essentially
present; that when we participate of the Lord's Supper, he gives us his
body and blood with the bread and wine. He rejects Zwingli's doctrine,
that it is a mere outward sign, and that Christ is not essentially
present. He proceeds to protest against the proposition: "Good works are
necessary to salvation;" and also against the Antinomians, concerning
which points we have already referred to his views.
We are also familiar with his views of the Adiaphora, or indifferent
things. He offers to accept the decision of a Synod in this, "whether it
affects me gently or ungently." In the article on _Matrimonial_ matters,
he speaks of _Consistories_, and advises that these be arranged like
those in Electoral Saxony, where these form and execute decisions. He
once more requests a serious consideration whether a Synod should be
held, "because we have reason to fear that it will cause still greater
divisions." But if it should be resolved upon to assemble one, the
opinions of all the learned should be listened to in a friendly
conference, and if they agree, resolutions should be passed and
subscribed. But in case of disagreement, the opinion of all should be
heard, and the resolutions passed according to the truth, "let it please
or displease whom it will."
At the Convention at Frankfort, held in the beginning of March, 1558,
Ferdinand the First received the crown of the German Empire. He pledged
himself to preserve religious and civil peace, "continually and firmly."
His brother, the Emperor Charles V., had retired to a small residence by
the side of the convent of St. Just, belonging to the monks of the Order
of St. Jerome, near to Placentia, in Spain, in the month of September,
1556. He lived here for two years, engaged in earnest meditations upon
the vanity of all earthly things, and in the expiation of his sins. It
is said that he regretted not having acted more severely against the
Protestants; and he died in September, 1558, praying for the unity of
the Church. In Frankfort, whither other princes had also been invited,
besides the Protestant Electors, it was resolved to restore harmony
between the contending parties in the Evangelical Church. This was to be
promoted by a treatise prepared by Melanchthon, which has become known
as the _Recess of Frankfort_. There were four principal points of
dispute. The _first_ referred to justification, and makes a distinction
between justification and sanctification. "This consolation is
continually to be remembered in this life, that a man is just, that is,
pleasing to God, and a recipient of forgiveness of sins, not on account
of newness (the new life), but by faith in Christ, and his merits alone,
through mercy, for the sake of the Lord Jesus Christ." The _second_
article speaks of the proposition, good works are necessary to
salvation. Although it is true that _the new obedience_ of the justified
is necessary, according to the commandment of God, yet it ought not to
be said that it is necessary _to salvation_, because the doctrine of
grace would be obscured by this. The _third_ article, of _the true
sacrament of the body and blood of the Lord Jesus Christ_, declares its
agreement with the Augsburg Confession, namely, "that the Lord Jesus
Christ is truly, in a living manner, and essentially present in this his
ordinance of the Lord's Supper; that he has also given his body and
blood to be received by us Christians, with the bread and wine thus
ordained by him, and that he bears testimony by this, that we are his
members, that he appropriates himself and his promise to us, and works
within us." The _fourth_ article, of _Adiaphora_, _or indifferent
ceremonies in the Church_, declares that these may be observed or
neglected; and if the true Christian doctrine of the holy Gospel is
preached in a proper manner, these ceremonies may be retained without
injury to the cause of truth. But if the true Christian doctrine of the
holy Gospel should be polluted or persecuted, then not only the
indifferent, but also other ceremonies, are injurious. The Recess
expresses its agreement with the Augsburg Confession in the strongest
terms, "that nothing opposed to said true Confession should be permitted
to be taught, preached, or introduced among the people, in the churches,
schools, and throughout the land."
On the 18th of March, the Recess was subscribed by the three Electors,
Otto Henry, Augustus, and Joachim, by the Count Palatine, Wolfgang von
Veldenz, Duke Christopher, and the Landgrave Philip. It was also finally
resolved that they would request the other Evangelical states to
subscribe it."
Melanchthon at this time expressed his convictions to Matthesius, that
the Weimarians would certainly object to it; and the event proved that
his supposition was correct. The Recess was violently opposed, not only
by the Weimarians, but by all strict Lutherans. Flacius called the
Recess, "The Samaritan Interim;" and the aged Amsdorf prepared a
refutation, at the request of Duke John Frederick of Saxony; and it was
also proposed to hold a meeting in Magdeburg in May, in opposition to
the meeting at Frankfort. Saxony was very anxious to bring it about, but
in vain. Melanchthon was greatly distressed at this new dispute, and in
his letters at this time, frequently expresses his desire to be relieved
from this miserable state of existence. On one occasion he said: "I am
so over-burdened with labors that I expect my end daily, and yet my
enemies are anxious to drive me away before that." He was also greatly
grieved at the death of his old friend, the faithful Bugenhagen, who
died peacefully on the 20th of April; although he rejoiced to see
another friend, Paul Eber, appointed Pastor in his place. He wrote a
letter of consolation to one of his friends, Conrad Nessen, who was sick
at the time, in which he says: "My breast is filled with a strong mucus,
which threatens me with death, and admonishes me frequently to think of
my sick friends, and of my own death. We know with certainty that God
gives life, and strengthens the powers of our body, as long as it is his
will that we should serve the general welfare in this sorrowful battle
of life. I pray to him with all my heart that he would stand by and help
you and me, and ease our illness, as long as it pleases him to retain us
in this life; and I pray him, that for the sake of his Son, the Lord
Jesus Christ, he would lead us into the sweet communion of the heavenly
Church, and grant us the enjoyment of his light and wisdom, whenever he
shall be pleased to deliver us from this prison. Let us look unto that
fountain of light and wisdom, and bear our present sufferings with less
sorrow, in the hope and expectation of that better life." He also wrote
to the Landgrave of Hesse: "My enemies have declared that they would
make Germany too narrow for me, although I do not know what has filled
them with this Cain-like bitterness against me, which induces them to
drive me into strange lands. Your electoral highness, and many sensible
men in Germany, are well acquainted with my peculiar labors,
afflictions, and sentiments. If it pleases God, I am perfectly willing,
not only to leave this country, but even this life, for I have remained
thus long for the benefit of this school. If I must go, I am perfectly
ready and willing, even as I expect death daily."
The Refutation of the Frankfort Recess, already mentioned as prepared by
the Weimarians, was sent to the Elector Augustus by the Dukes of Saxony.
Melanchthon received it, and now prepared his "Reply to the Weimarian
Document." He passes over the calumnies in it, for the sake of peace;
and does not agree with them, that it is altogether improper for civil
rulers to set up articles of religion; he would rather rejoice at this,
and call upon others to be thankful "that they thus distinctly confess
their adherence to the true doctrine, and seek unity among themselves."
He refutes the various attacks upon the articles of justification and
good works, of the Lord's Supper, and of the Adiaphora. As the
_Synergistic_ dispute, of which we have already spoken, was also drawn
in, and the Theologians of Jena intended it all as an attack upon the
aged Melanchthon, although their assaults were ostensibly directed
against Pfeffinger of Leipzig, the gulf was widened, and the animosity
continued to increase. Both sides sent forth the most bitter
publications. In Thuringia they even proceeded from mere words to deeds.
For when the Dukes of Saxony had published their _Confutation_ in the
beginning of the year 1559, in which all heresies, that also concerning
free will, were condemned, Victorinus Strigel, and the Pastor Andrew
Hugel of Jena, refused to submit to it. They were both seized and taken
to the castle of Leuchtenburg. Melanchthon thus writes to a friend in
regard to this: "During the night succeeding the joyous festival of
Easter, the aged Pastor Andrew, together with Victorinus, were seized at
Jena, and carried to the neighboring castle of Leuchtenburg, in which is
the prison for robbers. The piety and moderation of these men had
gained them a distinguished reputation. But Flacius is burning with rage
against us. He proves this by thus ill-treating these men, who, although
they are not connected with us, are yet displeased with the harsh
measures employed against us. The Elector sent this Confutation to
Wittenberg, that an Opinion might be given in regard to it. "It is only
with great pain that I am able to read those subtleties and tricks,"
Melanchthon writes to Cracovius; "but I shall freely express my opinions
to the Prince, and shall entreat him graciously to dismiss me, if he is
better pleased with this venomous fabrication." His _Opinion_ is dated
on the 9th of March, and speaks in very plain terms. Its principal
objection against the Weimarian Confutation is this: that it does not
recognize their (the Wittenbergers) efforts against the blasphemers of
the Son of God--such as Servetus and Campanus, Schwenkfeld, and the
Antinomians. "The Weimarian book does not say a word of this,
(particularly of the Antinomians,) for there are many in many places who
are filled with this heresy, who consider themselves holy, although they
continue to live in sin against their own conscience." The Confutation
also speaks of old and _new_ Zwinglians, without mentioning whom they
refer to by the term _new_. Now they wish to be looked upon as the most
zealous devourers of the Pope, and yet they dare not say a word about
that grossest of all idolatries, that there can be no Sacrament except
according to the instituted form." He rejects the proposition, as he had
done before, that the body of Christ is present everywhere, in wood and
stone, and says: "I abide by the formula presented to the Elector, and
it is certainly true that the Lord Jesus Christ is essentially present
in his ordinance, but not present as wood and stone are present. He
gives us comfort, and bestows his body and blood upon us." "In regard to
_Free will_, it is very evident that their principal attacks are against
me, Philip." He rejects the doctrine that all works, good and evil,
_must_ be done as they are, and asserts that man, even before
regeneration, has a free will to maintain external propriety of conduct.
And if this liberty still partially belongs to our sinful nature, how
much more shall this be the case after regeneration, "when we obtain
help by the influence of the Holy Ghost!" "We regard the word of God as
the beginning, which word condemns sin, and at the same time offers
forgiveness and mercy for the Lord's sake. We maintain that a man must
regard the preaching of both the law and the Gospel; and if he comforts
himself with the Gospel, and finds comfort in true sorrow, it is certain
that God sends his Holy Spirit into his heart, who continues to operate
there, and a conflict continues throughout life, in order that faith may
become stronger." This rule must remain: "Grace precedes, the will
accompanies it, God draws no man but him who is willing." He also
proceeds to speak of Osiander, Stancarus, of the proposition "Good works
are necessary to salvation," and particularly also of the Adiaphora, in
the manner repeatedly referred to on previous occasions. In regard to
ceremonies, he says that the two Dukes of Saxony had formerly come to
the same conclusion, and that the present condemnation applied to their
resolutions as well as "_our own_." The Landgrave fully concurred in
this Opinion, and sent it to Duke John Frederick, who remarked, that
Melanchthon had not been mentioned once in the Confutation, and that he
exemplified the old saying: "Whoever is hit cries out." However, the
Duke was prevailed upon to release the prisoners. In August, 1560,
Flacius and Strigel held a discussion, in which Flacius unintentionally
so far forgot himself, that he maintained that Original Sin was the
substance of human nature. He was greatly persecuted and distressed on
account of this proposition. He died at Frankfort on the 11th of March,
1575, uttering these words: "Jesus Christ, thou Son of God, have mercy
upon me!"
The pure Gospel had also penetrated into Bavaria, and had found many
friends there; so that the Chamber of Deputies of the Duchy petitioned
Duke Albert in the year 1556, that he should permit the pure preaching
of the Gospel, and the use of the cup to the laity. But the Duke, whom
Melanchthon calls a man of mind and wisdom, would not listen to it, for
he had given himself up to the influence of the Jesuits. They finally
succeeded in securing the suppression and banishment of all the friends
of the Gospel. In order to ferret out all heresy, they prepared
thirty-one articles for the use of the Inquisition. Whoever was not able
to reply to these in a satisfactory manner should be punished and
banished. These articles were published in September, 1558, and
Melanchthon saw them during the same month. In the month of May of the
following year, he published his "Answers against the wicked Articles of
the Bavarian Inquisition." This publication is one of the most important
of his works, because it may be called his last Confession--his
spiritual swan's song, (dying strain). Of these Bavarian articles, he
says: "Whosoever reads these idolatrous articles, which have been
prepared by a dishonorable raving monk of Bavaria, let him not be
deceived by the appearance of the Church, but remember that we should
not blaspheme acknowledged truth, and that blasphemers of acknowledged
truth and murderers of the members of Christ are not the Church of God."
He not only deals thus with the thirty-one Articles, but also with
those Articles which had created dissensions in the Protestant Church.
We are already acquainted with his views, according to which, appealing
to Luther, he maintains that in the work of conversion grace precedes,
and the human will follows; as Chrysostomus says: "God draweth, but only
him who is willing." Yet, at the same time, he also admitted that God so
operated in all his saints, that their will remained in a passive
condition. He also refutes Servetus and the Anabaptists, and confessed
the orthodox doctrine of the union of the two natures in Christ.
He was also destined to behold a violent dispute in regard to the Lord's
Supper, which arose in his native land, the Palatinate. A certain
TILEMANN HESSHUSS, who was born at Wesel in the year 1526, and had been
a pupil of Melanchthon, had, upon his recommendation, been called to
Heidelberg in 1558, as professor and general superintendent. A dispute
arose between him and a certain Deacon, WILLIAM KLEBITZ, of that place.
Klebitz leaned towards Calvinism. The Elector Frederick III., who had
succeeded Otto Henry in 1559, admonished Hesshusius to express himself
in regard to the Lord's Supper, in accordance with the Augsburg
Confession. Hesshusius declared that he would look upon all who did not
teach that the body of Christ is _in_ the bread, as Zwinglians. He
excommunicated Klebitz from the pulpit, and even attempted to snatch the
cup from his hand at the altar. The Elector upon this deposed both of
them, and sent his secretary ZEISLER to Wittenberg to obtain
Melanchthon's advice. He replied on the 1st of November, and begins in
the following manner: "This answer is not a difficult but a dangerous
one. Yet I will say, what I am able to say in regard to this dispute,
praying the Son of God that he may direct your counsels, and bring this
matter to a happy conclusion." He approves of the proceeding of the
Elector in ordering both sides to remain silent, and deposing them, and
wishing them to use the apostle Paul's formula: "The bread which we
break, is it not the communion of the body of Christ." The apostle does
not say that the substance of the bread is changed, as the Papists
maintain; nor that the bread is the essential body of Christ, as those
of Bremen say; nor that the bread is the true body of Christ, as
Hesshuss says; but communion: that is, that by which a union with the
body of Christ is effected." He declares again, as he had often done
before, that he believed in a presence of Christ, "not on account of the
bread, but on account of man." Christ makes us to be his members, and
hereby testifies that he will make our bodies alive. Thus the ancients
expressed themselves in regard to the Lord's Supper. It cannot be proved
that he wished to open the door for the introduction of Calvin's
doctrine into the Palatinate by this.
It is well known from the history of the Church in the Palatinate, that
the Elector Frederick banished the Lutheran and introduced the Reformed
doctrine into the Palatinate, and at times made use of very harsh
measures to effect this. This grieved the aged Brenz so much, that
although he had hitherto maintained friendly relations with Melanchthon,
he made efforts to convene a Synod at Stuttgart. Here it was agreed to
make the doctrine that Christ's body is everywhere present, which is
called the doctrine of the _Ubiquity_, the Confession of the Church of
Wurtemberg. This gave great offence to Melanchthon; and disputes
concerning the Lord's Supper arose on every side. The princes,
especially the Landgrave, were anxious to hold a General Synod, of which
Melanchthon did not expect any good results, and he therefore
endeavored to dissuade them from it, in an opinion published December
18th, 1559, in which he says: "The name _Synod_ is a beautiful one, and
Christian Synods, like those of the apostles, should be convened for the
settlement of disputes. But these Synods have frequently been the cause
of great and cruel disorders; and it is about as great a risk to call
one as to make war. Therefore, it would be well if the Electors and
Princes would not be too precipitate, and unadvisedly begin so dangerous
a work. I do not say this for my own advantage; for, although my enemies
and their adherents condemn me, as they have persecuted and slandered
me, I nevertheless rejoice that I am at last separated from such
hypocrites, who encourage idolatry and murder; and, as long as God
grants life and reason to me, I am determined, by God's help, to adhere
to that form of doctrine which I prepared forty years ago, in the
beginning of the visitation, for the benefit of youth, notwithstanding
great persecution; and I commend our churches and authorities, and
myself, to our Lord Jesus Christ, the Son of God." He adds, in
conclusion: "Finally, as union is not to be expected in such a Synod, it
is not advisable to assemble one; and as the meeting of the Electors and
Princes is to be held for the purpose of deliberating in regard to the
Synod, I, as an humble individual, think that this meeting should also
be omitted. For the princes would be urged continually, until they would
yield something to please others, and in the end it would give rise to
dissatisfaction."
While he was thus remonstrating against the holding of a General Synod,
the Elector of the Palatinate, the Duke of Wuertemberg, and the
Landgrave, insisted upon summoning one, and their envoys endeavored to
secure the assent of the Elector Augustus to this plan. Melanchthon
writes: "I do not know what good this plan will effect, while parties
are so greatly opposed to each other." He was also greatly distressed at
this time, on account of the persecutions endured by his friend
HARDEBERG, in Bremen, because of the Lord's Supper. Hesshuss, expelled
from Heidelberg, came to Bremen, but declared that he could not accept
the situation offered to him, until Hardeberg would adopt different
views. He proposed a discussion, against which Melanchthon remonstrated
in the strongest terms. But when he found that it was nevertheless to
take place, he resolved to go to Bremen himself, in order to assist his
friend. But Hardeberg would not enter into the discussion, and was
deposed in February, 1561. But Melanchthon did not live to see this. He
saw heavy thunder-clouds rising around him on every side, animosities
were becoming more and more bitter from day to day, and the inmost life
of the Evangelical Church seemed to be destroyed. It is not at all to be
wondered at, that he began to long more and more earnestly for the
eternal world, surrounded as he was by such gloomy prospects. He
therefore says, in a letter to Baumgaertner, of Nuremberg, a few weeks
before his death: "I am consumed by my longing for the heavenly
fatherland; and if I should be obliged to live much longer in this
misery, I would wish to get farther away from this barbarity." This wish
was soon to be gratified, and we are now approaching his departure; but
will first of all briefly view his domestic life, and his manifold
meritorious services.