In consequence of his dubious attitude, Melanchthon also, who before
this had been generally honored as the leader of the Lutheran Church,
completely lost his prestige, even among many of his formerly most
devoted friends. The grief and distress experienced by loyal Lutherans
at his wavering and yielding is eloquently expressed by Antonius
Corvinus, Superintendent at Kalenberg-Goettingen, the Lutheran martyr,
who, because of his opposition to the Interim, was incarcerated for
three years, in consequence of which he died, 1553. In a letter dated
September 25, 1549, he implored his friend to abandon the Interim, and
to "return to his pristine candor, his pristine sincerity, and his
pristine constancy," and "to think, say, write, and do what is becoming
to Philip, the Christian teacher, not the court philosopher." Peace,
indeed, was desirable, but it must not be obtained by distracting the
churches. Christ had also declared that He did not come to bring peace,
but the sword. Even the heathen Horatius Flaccus had said: "_Si fractus
illabitur orbis, impavidum ferient ruinae._" How much more should
Christians avoid cowardice! One must not court the cross wantonly, but
it must be borne courageously when for the sake of truth it cannot be
avoided, etc.
In the original, Corvinus's letter reads, in part, as follows: "O mi
Philippe, o, inquam, Philippe noster, rede per immortalem Christum ad
pristinum candorem, ad pristinam sinceritatem ad pristinam constantiam!
Ne languescito ista tua formidine ac pusillanimitate nostrorum animos
tantopere!... Non sis tantorum in ecclesia offendiculorum autor! Ne
sinas, tua tam egregia scripta, dicta, facta, quibus mirifice hactenus
de ecclesia ac scholis meritus es, isto condonationis, novationis,
moderationis naevo ad eum modum deformari! Cogita, quantum animi ista
vestra consilia et adversariis addant et nostris adimant!... Rogamus,
ut, professionis tuae memor, talem te cum Vitebergensibus tuis iam
geras, qualem te ab initio huius causae gessisti, hoc est, ut ea
sentias, dicas, scribas, agas, quae Philippum, doctorem Christianum, non
aulicum philosophum decent." (Tschackert, 506.)
In a similar manner Melanchthon was admonished also by Brenz, who
preferred exile and misery to the Interim. In a letter written early in
1549 he said: "It is also most manifest that the Interitus [Ruin, a term
employed by Brenz for Interim] conflicts with the Word of the Lord. What
concord, then, can be found between such conflicting things? You think
that one ought to come to the assistance of the churches and pious
ministers. Correct if such can be done without dishonor to Christ.
Perhaps you believe that the Interimists will tolerate the pious
doctrine if we agree to accept all their ceremonies. But do you not know
that it is clearly commanded in the introduction of the Interitus that
no one shall speak or write against this book? What kind of liberty in
regard to doctrine is this? Therefore, if the Church and the pious
ministers cannot be saved in any other way than by dishonoring the pious
doctrine, let us commend them to Christ, the Son of God. He will take
care of them. Meanwhile let us patiently bear our exile and wait for the
Lord." (_C. R._ 7, 289.)
June 18, 1550, Calvin also wrote a letter of warning to Melanchthon, in
which he said in substance: "My grief renders me almost speechless. How
the enemies of Christ enjoy your conflicts with the Magdeburgers appears
from their mockeries. Nor do I acquit you altogether of all guilt.
Permit me to admonish you freely as a true friend. I should like to
approve of all your actions. But now I accuse you before your very face
(_ego te nunc apud te ipsum accuso_). This is the sum of your defense:
If the purity of doctrine be retained, externals should not be
pertinaciously contended for (_modo retineatur doctrinae puritas, de
rebus externis non esse pertinaciter dimicandum_). But you extend the
adiaphora too far. Some of them plainly conflict with the Word of God.
Now, since the Lord has drawn us into the fight, it behooves us to
struggle all the more manfully (_eo virilius nos eniti decebat_). You
know that your position differs from that of the multitude. The
hesitation of the general or leader is more disgraceful than the flight
of an entire regiment of common soldiers. Unless you set an example of
unflinching steadfastness, all will declare that vacillation cannot be
tolerated in such a man. By yielding but a little, you alone have caused
more lamentations and complaints than a hundred ordinary men by open
apostasy (_Itaque plures tu unus paululum cedendo querimonias et gemitus
excitasti quam centum mediocres aperta defectione_). I would die with
you a hundred times rather than see you survive the doctrine surrendered
by you. You will pardon me for unloading into your bosom these pitiable,
though useless groans." (Schluesselburg 13, 635; _C. R._ 41 [_Calvini
Opera_ 13], 593; Frank 4, 88.)