A month later, Voré de la Fosse was on his way to Wittemberg, on a private mission to Melanchthon. He was bearer of a long and important letter from John Sturm. The learned writer, a German scholar of eminence and a friend of the reformed doctrines, was at this time lecturing in Paris, and after his departure from Francis's dominions, became rector of the infant university of Strasbourg. He contrasted the hopeful strain in which he had described to his correspondent the prospects of religion, a year since, with the terrors of the present situation. Crediting the king with the best intentions, he cast the blame of so disastrous a change upon the insane authors of the placards, who had drawn on themselves a punishment that would have been well deserved, had it been moderate in degree. But, unhappily, the innocent had been involved with the guilty, and informers had gratified private malice by magnifying the offence. Francis had, it was true, been led, at the intercession of Guillaume du Bellay and his brother, the Bishop of Paris, to interpose his authority and protect the Germans residing in his realm. But, none the less, he begged Melanchthon to fly to his succor, and to exert an influence over the king which was the result of Voré's continual praise, in putting an end to this unfortunate state of things. Francis, he added, was willing to give pledges for the reformer's safety, and would send him back in great honor to his native land, after the conclusion of the proposed conference. "Lay aside, therefore," wrote Sturm, "the consideration of kings and emperors, and believe that the voice that calls you is the voice of God and of Christ."[365] Voré followed up this invitation with great earnestness both in personal interviews and by letter.[366]
His perplexity.
What answer should the reformer give to so pressing an invitation? In his acknowledgment of Sturm's letter, Melanchthon confessed that no deliberation had ever occasioned him so much perplexity. It was not that domestic ties retained him or dangers deterred him. But he was harassed by the fear that he would be unable to accomplish any good. If only this doubt—amounting almost to despair—could be removed, he would fly to France without delay. He approved—so he assured his correspondent—of checking those fanatics who were engaged in sowing absurd and vile doctrines, or created unnecessary tumults. But there were others against whom no such charge could be brought, but who modestly professed the Gospel. If through his exertions some slight concessions were obtained, while points of greater importance were sacrificed, he would benefit neither church nor state. What if he secured immunity from punishment for such as had laid aside the monk's cowl? Must he then consent to the execution of those conscientious men who disapproved of the evident abuses of the mass and of the worship of the saints? Now, as it was precisely the expression of this disapprobation that had caused the present massacres, he trembled with fear lest he should be put in the position of one that justified these atrocious severities. In short, it was his advice, he said, in view of the cunning devices by which the "phalanxes" of monks were wont to play upon the hopes and fears of the high-born, that Francis, if honestly desirous of consulting the glory of Christ, and the tranquillity of the church, be rather exhorted to assemble a general council. Other measures appeared to him, not only useless, but fraught with peril.[367]
Formal invitation from the king.
At this point the king himself took a direct part in the correspondence. On the twenty-third of June, 1535, he sent Melanchthon a formal request to visit his court, and there dispute, in his presence, with a select company of doctors, concerning the restoration of doctrinal unity and ecclesiastical harmony. He assured the reformer that he had been prompted by his own great zeal to despatch Voré with this letter—itself a pledge of the public faith—and besought him to suffer no one to persuade him to turn a deaf ear to the summons.[368] Sturm, Cardinal du Bellay, and his brother, all wrote successively, and urged Melanchthon to come to a conference from which they hoped for every advantage.[369]
Melanchthon consents.
No wonder that, after receiving so complimentary an invitation, Melanchthon concluded to go to France, and applied (on the eighteenth of August) to the Elector John Frederick for the necessary leave of absence. He briefly sketched the history of the affair, and set forth his own reluctance to enter upon his delicate mission, until provided with the elector's permission and a safe conduct from the French monarch. Two or three months only would be consumed, and he had made arrangements for supplying his chair at Jena during this short absence.[370] It appears, however, that Melanchthon felt less confident of obtaining a gracious reply to his request than his words would seem to indicate. Consequently, he deemed it prudent to ask Luther to write first and urge his suit. The latter did not refuse his aid. "I am moved to make this prayer," said Luther in his letter to the elector, "by the piteous entreaty of worthy and pious persons who, having themselves scarcely escaped the flames, have by great efforts prevailed upon the king to suspend the carnage and extinguish the fires until Melanchthon's arrival. Should the hopes of these good people be disappointed, the bloodhounds may succeed in creating even greater bitterness, and proceed with burning and strangling. So that I think that Master Philip cannot with a clear conscience abandon them in such straits, and defraud them of their hearty encouragement."[371]
The elector refuses to let him go.
But even the great theological doctor's intercession was unavailing. The very day the elector received "Master Philip's" application, he wrote to Francis explaining his reasons for refusing to let Melanchthon go to Paris. It is true that the letter was not actually sent until some ten days later;[372] but no entreaties could move the elector to reconsider his decision. Melanchthon indignantly left the court and returned to Jena.[373] Here he subsequently received a written refusal from John Frederick, couched in language far from agreeable. The elector expressed astonishment that he should have permitted matters to go so far, and that he continued to apply for permission even after his prince's desire had been intimated. The danger to be apprehended for the peace of Germany was far greater than any possible advantage that could be expected from his mission. And the writer hinted very distinctly that little confidence could be reposed in Francis's professions, where the Gospel was concerned, as public history sufficiently demonstrated.[374]
Melanchthon's chagrin.