The hopes raised by the proposed plans for reform, by the new Pope Hadrian VI., were not realized. How often have men been deceived in their hopes, when they looked towards the city on the seven hills! The Diet in Nuremberg opened in a threatening manner, for the Pope and the Emperor insisted on severe measures, and the execution of the Edict of Worms. But it came to pass here, as the Elector Frederick the Wise is said to have remarked before the Diet: "In heaven it has been resolved far otherwise than in Nuremberg!" Already in the year 1523, death summoned Hadrian from the scene. True to the proverb, "The Pope does not die," another one, Clemens VII., of the same spirit as all the rest, ascended the throne. He insisted upon the execution of the Edict of Worms, and caused this opinion to be proclaimed during the Diet at Nuremberg, which had been opened again. The Emperor made the same demand by his ambassador. But all these violent measures were defeated by the action of the princes, who said "that they would do what they could." The more the Gospel began to penetrate to every quarter, to find good soil and to strike deep root, so much more the hostility of the Catholics increased. Persecutions arose, and martyrs began to bleed for the Lord's cause. Melanchthon took an especially deep interest in the terrible martyrdom of Henry von Zütphen, who was burned at the stake towards the end of the year 1524.[9]
The war of the Peasants, which commenced in Swabia as early as 1524, but took a new and dangerous turn in the beginning of 1525, still more increased the hate of the enemies of the pure Gospel, and gave them a plausible excuse forcibly to exterminate these ecclesiastical novelties and the innovators themselves. As when fire has been placed in the different quarters of a city, and it breaks out on every side, so that the inhabitants do not know where to begin to extinguish it, so was it in the peasants' war. Almost everywhere the peasants arose and threatened death and destruction to the authorities and existing laws. Nothing is more easy than, with preconceived opinions, either to proclaim this war a noble struggle for freedom, or, on the other hand, to trample under foot the just sighs of the deeply injured peasants. It is well known that no event in the days of the Reformation was more welcome to its enemies than this desperate and bloody rebellion of the peasants. They at once proclaimed this war to be a legitimate fruit of the new doctrine. It cannot be denied that this opinion has some appearance of truth, but then only if we look at the mere surface of things, and carry an evil-disposed heart within us. The peasants themselves have partly given occasion for this opinion, because in the well-known "twelve articles of the peasants," they mingled spiritual and temporal demands together. It is, however, not our purpose to give a history of the peasants' war, which still awaits a true representation, even if it were carried out in the shortest outlines. We are here but to consider how the Reformers, particularly Melanchthon, demeaned themselves in this critical event.
In Melanchthon's home, the palatinate, this extravagant spirit had also seized the peasants. There too they rose up on every side, however little reason for it they might have had, under the reign of the Elector Louis of the palatinate. This prince wrote to Melanchthon, whom he esteemed very highly, requesting him to come to Heidelberg to assist him by his counsels in this dangerous affair. He says of Melanchthon: "You who were born and raised in the palatinate are more learned and experienced in the Scriptures than others, celebrated, and doubtless favorable to peace and justice." If it was impossible for him to come, he should send his advice and opinion, "according to divine and truly evangelical Scripture" to him in writing. On this account Melanchthon wrote his "Pamphlet against the articles of the peasantry." As Luther's writings in regard to the war of the peasants have frequently given offence, because he stood firmly by the word of God, which demands obedience towards the authorities, so did it also fare with Melanchthon. He too, like Luther, must submit to be called a Court-theologian. But their theology was drawn from the word of God, and redounded to the glory of God, let the enemies to the right and left say to the contrary—whatever they please. The peasants declared they would submit themselves to the word of God. This Melanchthon seized upon. He wishes to present to them "the Gospel, and the true Christian doctrine; for no doubt there are many among the masses who sin from ignorance; who, it is to be hoped, if they are properly instructed, will forsake such wicked practices, and consider the Judgment of God, their own souls, and their poor wives and children. But many are so wanton, and blinded by the devil, that they do not desire, and cannot abide peace." After having spoken of Faith and Love, he proceeds to obedience to government, and says: "Whereas this article is even despised by those who call themselves evangelical, we will hold before them the Gospel and the Word of God, in which they may see how desperately they are fighting against God under the pretext of the Gospel."
The beginning of the 13th chapter of the Epistle to the Romans will ever be the principal direction in this matter. Melanchthon, too, refers to it, and fully and convincingly explains this passage to every one whose passions have not blinded and disordered his senses. He proceeds to say: "From all this we therefore conclude, that, because the Gospel demands obedience to government, and forbids rebellion, although princes may do evil; and also further requires that we endure wrong, they act against the Gospel, inasmuch as they arise against the government, and use force and violence against them. And they prove themselves liars in this, that they write they desire to live in accordance with the Gospel, and yet thus openly act against God, so that it is easy to observe that the devil is instigating them, desiring to destroy their bodies and souls. For the end may be whatever it will, such wickedness will be punished at last."
Melanchthon now proceeds to consider each of the twelve articles separately. In the first article he proves, that the government is bound to have the Gospel preached. But if a government, possessed by Satan, will not permit it, we ought not to raise a tumult, for God has forbidden it. Each one is to profess his faith, and suffer, if the government be hostile. "It is not possible to be a Christian, and lay the cross upon the shoulders of others; you must bear it yourself." In the second article "Of Tithes," he takes the side of right, and refutes the misapplied scriptural passages of the peasants. In the article "On Vassalage," he also defends the established order of things, and proves that the passages quoted by the peasants had no reference to bodily, but to spiritual freedom. "Therefore," he says, "the expectation of the peasants has no pretext. Yes, it would be better if so wild and unruly a nation, like the German, had less liberty than they really possess."—"Our authorities indulge the people in all wantonness, and only require money of them, but keep them under no restraint, which causes great disorders!"
He then reviews the remaining articles, of the chase, forests, services, taxes, penalties, &c. Of the right of heriot, a tax, he says that the government ought to abolish it, and remember the poor orphans. He concludes his pamphlet with very earnest words to the princes and peasants. To the former he says, they should humble themselves, because they had transgressed in many ways. "For God has always, from the beginning, overturned governments, when their wantonness became too great." He advises them to abolish the abuse of the mass, the celibacy of the clergy, and to appropriate the possessions of convents for useful purposes, especially for schools. Thus, should the princes lend a friendly hand, there should be some hope that words might answer a good purpose; but should this clemency be unavailing, the princes should strengthen themselves to treat the rebels as murderers. Melanchthon, who completed this pamphlet before the conclusion of the war of the peasants, added an appendix as soon as he heard that the peasants had been put down on every side. Now, the amiable man is merely a herald of peace and clemency. In this appendix he says: "As God has now given the victory, and the murderous rabble, which would not have peace, has been punished according to the laws of God, the princes should further be very careful that no harm befall the innocent, and also show mercy to the poor people, some of whom sinned through fear, others through folly." He points them to the example of David, who punished at the proper time, but at another also showed mercy, and concludes his excellent production in the following words—worthy of being taken to heart: "The Government should also look to it, that the word of God might be preached in the proper way, and that those customs of the church which oppose the word of God, be changed. Then God would grant them peace and prosperity in their government, as he did to Hezekiah and other pious monarchs, who put away the old abuses in the services of religion. For he declares, 1 Sam. ii. 30: 'For them that honor me, I will honor, and they that despise me shall be lightly esteemed.'" Not all the victorious princes regarded this truly Christian word, but punished and oppressed the peasants most severely, whilst they laid the blame of the rebellion upon the gospel thus recommended. But the Elector Frederick the Wise did not act thus. The peasants had also risen in rebellion in his dominions. Thomas Münzer, one of the most crazed and preposterous of beings, stood at their head. He endeavored to screen himself behind divine revelations, for all his violence against the government. When the rebellion was increasing, the Elector was confined by illness. These events moved him deeply; but in a letter to his brother, Duke John, he thus expressed himself: "It is God's sending and work, and God grant a happy conclusion." Again, he says: "Perhaps occasion has been given the poor people, particularly by prohibiting the word of God. Thus the poor are oppressed in many ways by us secular and spiritual authorities. God avert his anger from us!" This was Frederick's opinion, and his brother fully coincided in it. The Lord also gave the victory to the princes in Saxony and Thuringia. Melanchthon has described this rebellion in its beginning and close. He thus begins his narrative: "After Dr. Martin Luther had preached several years, and had taught the pure and true gospel, the devil sowed his seed by its side, raised many false and hurtful preachers, in order that the gospel might again be darkened and suppressed, and much blood might also be shed. For Christ himself has given the devil this name, and has thus painted him, that he was a murderer from the beginning, and will cause murders to the end of the world."
Before the termination of the war, the Elector fell asleep on the 5th of May, 1525, in a truly Christian manner, so that his physician said: "He was a child of peace, and died peacefully." As it was desirable to prevent all superstitious customs at the funeral of the Elector, Luther and Melanchthon were requested to give their opinion. They did so; and the funeral ceremonies were conducted in this manner. Not only did Luther preach his celebrated funeral sermon, but Melanchthon also delivered a Latin oration in the church, which shows how well he was able to appreciate a prince of Frederick's character. He spoke of the excellent qualities of the deceased, and his love for the word of God, and concluded thus: "I pray that God in his mercy may receive into his own keeping the soul of Frederick! May he also bless the administration of the government by his brother, protect our country in these unhappy times, and grant you all that affection for public peace, that you may reverence your princes with all fidelity and conscientiousness, according to the command of God."
Melanchthon sustained a great loss in the death of this exalted patron; but John the Constant, who now held the reins of government, bore the same affection in his heart towards the chosen instruments of the Reformation.
He even took a more decided stand than his brother, as we shall see hereafter. Melanchthon feared that the wheels of the machine would be interfered with too much. The slow, prudent conduct of the Elector, which he had extolled in his address, pleased him very well. To his fears in this respect another event was added during this year, which incited their enemies to increased slanders. This was Luther's sudden marriage in June, 1525, to Catharine von Bora, who had been a nun. Luther took this step, standing upon the word of God, and in defiance of his enemies. But there seemed to be no end to the noise; yet Melanchthon, who had declared himself in favor of the marriage of the clergy, could not but approve of the marriage. Yet he would have prevented it during this period of ferment, had it been in his power to do so. But when Luther began to be concerned himself, Melanchthon became his comforter.[10]