The Life of Philip Melanchthon

by Karl Friedrich Ledderhose

On the 21st of January, 1530, the necessary imperial documents were dispatched from Bologna to Germany, fixing the meeting of the Diet for the 8th of April, in Augsburg. Besides deliberating concerning assistance against the Turks, they would also consider "what might be done and resolved in reference to the errors and schism in our holy faith and the Christian religion." The imperial proclamation was couched in very mild terms, yet the Evangelical party entertained unfounded fears that the Emperor would now assume a more hostile attitude. The Landgrave Philip of Hesse even considered it dangerous to attend the Diet. We are already acquainted with this man, who was not at all disinclined to divide the Gordian knot with the sword. But the Elector John was of a different opinion, and besides this, consulted his Theologians in this important matter. They expressed themselves most decidedly against an armed resistance. Luther gave his opinion to the Elector as early as the 6th of March. Melanchthon added a preface. On the 14th of March an electoral decree was sent to Luther, Jonas, Bugenhagen, and Melanchthon, which called upon them to prepare a list of the principal points of difference in matters of Faith, and the customs of the Church, so that it might be known how far they might go at the approaching Diet. They selected the 17 so called articles of Torgau, which were formerly called the articles of Schwabach, and had been prepared by Luther. They constitute the basis of the Augsburg Confession. On March 21, the Theologians were commanded to meet the Elector in Torgau. Here in Torgau, these Theologians assembled in the parsonage, and presented this matter to God, with prayers and sighs.

On one occasion, Melanchthon arose, sad and weary, having been called out by a messenger. When he had dismissed the messenger, he retired to his room. Here he found the wives and children of the Pastor, and his two chaplains. Some of these children were being suckled, whilst others were being examined in the Catechism and Prayer. When Master Philip saw this, he stood still for a little while, looking on and listening with great surprise as the little children are praying with stammering tongues, and he thinks of the words of the Psalmist: "Out of the mouths of babes and sucklings thou hast perfected praise." He is especially moved by beholding the wife of one of the chaplains suckling one child, and at the same time cutting turnips for her husband's dinner, whilst another child is repeating its prayers to her. When Philip saw this, he exclaimed: "Oh! what a holy and God-pleasing work!" He goes in again to the Theologians, joyous and comforted. Dr. Luther asked him how he came to enter so pleasantly, after having gone out in such sadness. Then Melanchthon replied: "My clear Sirs, let us not be so faint-hearted, for I have just now seen those who shall fight for us, who protect us, and who are and shall remain invincible in all violence." Dr. Luther inquired who these mighty heroes were? Philip replied: "The wives and little children of our Pastor and his chaplains, whose prayer is now heard, and which God will not leave unanswered, even as our faithful God and Father of our Lord Jesus Christ has not despised this their prayer up to the present time." This filled the Theologians with great joy, so that they remained firmly in the truth, and bore witness of the same. And the result proved that faith and prayer will always gain the victory. The Elector was pleased with these articles, and commissioned Melanchthon to arrange them in a proper manner, and also to write an introduction to them.

On the third of April, the Elector, accompanied by a numerous retinue, and the Theologians, commenced his journey. They proceeded very slowly, by way of Eisenberg, Weimar, and Coburg. Here they rested several days, for Melanchthon was already preparing the articles which were to be delivered at Augsburg. But Luther, who was particularly hated by their opponents, was left behind in Coburg, where he took up his quarters in the castle, having for his companion a very worthy man, Veit Dietrich, of Nuremberg. April 21st or 22d, the Elector resumes his journey, and Agricola has taken Luther's place. In Nuremberg they halted but a single day. Melanchthon made use of these moments to report the latest news to Luther, and thus concludes: "Christ preserve you, pray for us all!" On the 2d of May, the Elector and his retinue arrived in Augsburg. None of the princes had yet arrived. As they were obliged to wait some time for the coming of the Emperor, Melanchthon, who was at all times fond of correcting his productions, had ample time to improve the Confession. On the 4th of May, he wrote to Luther concerning this matter, and says: "I have given the introduction to our Confession a more elegant turn than it had as I wrote it in Coburg. But I will shortly bring it to you, or, if the Elector will not permit this, send it you." He was already able to send the Confession to Luther on the 11th of May; but he now called it an Apology, because at the same time it should also be a defence of the Evangelical faith. It was his intention to prove in this that the doctrine of the Evangelical party did not at all depart from the Christian Church. He writes: "We send our Apology to you, although it is rather a Confession. For the Emperor has no time to listen to long disputations. But I have, nevertheless, mentioned whatever I considered to be particularly useful and appropriate. On this account I have included nearly every article of faith, because Eck has published quite devilish blasphemies against us. I wished to present an antidote to this. You will judge of the entire work according to your own mind." Melanchthon and the Elector, who added a letter to the Confession, inquired of Luther what ought to be done, in case the Emperor should prohibit the Evangelical party from preaching. Luther returned Melanchthon's manuscript to the Elector, with these words: "I have read Mr. Philip's Apology. I like it well enough. I know of nothing to improve or alter in it, besides that would not be suitable, for I cannot walk so meekly and so silently. May Christ our Lord grant that this may produce much and great fruit, even as we hope and pray. Amen." In reply to the question concerning preaching, he declared his opinion, that "they ought to yield to the Emperor, if previous humble remonstrance has been made, because the city is his." As the Emperor still delayed, Melanchthon again took the file in hand, in order to give greater perfection to the Confession of Faith. He wrote to Luther on the 22d of May: "I daily alter many things in the Apology. I have taken out the article 'On vows,' because it was by far too short and meagre, and have put a fuller one in its place. I am now arranging the article on the 'Power of the Keys.'" He prepared the Latin, as well as the German text. When the document was completed, it was also communicated to the ambassadors of the free cities. These were so well pleased with it, that the resolution that it should be signed in the name of all the Evangelical States was passed at once. However, the Theologians of the various States met together to discuss the different articles of the Confession. They particularly discussed the little word "really," in Article 10, which treats of the Sacrament of the body and blood of Christ. For this was opposed by some in the most determined manner.

While they were thus deliberating, the emperor was still delaying his coming, and they were thus kept in the greatest suspense. It was reported that the notorious Cajetan was accompanying the Emperor as the legate of the Pope. Melanchthon says of him: "He is a foolish and insolent man, with whom you cannot do anything." But this report, as so many others circulated at this time, was not corroborated. The Elector had sent John von Doltzig to the imperial court, who returned with the order that all preaching in Augsburg should be stopped. We already know what Luther thought of this. Melanchthon entertained the same opinion. But the Elector, and his chancellor Brück, were unwilling to obey this prohibition, and protested against it. At last, the Emperor decided that no preacher, no matter who he might be, should be permitted to preach in Augsburg, without being appointed to do so by the Emperor himself. When the Lutherans in Augsburg were likewise deliberating what they should do, if they should be forbidden to eat meat on certain days, if spiritual jurisdiction should be demanded again, and they should desire to re-establish convents, and the like, Melanchthon delivered his written opinion to the Elector. He was in favor of yielding, but opposed the re-establishment of convents.

The conduct of the Landgrave Philip, of Hesse, grieved him exceedingly; for he was very anxious to bring about a union between the Lutherans and the Swiss. For this purpose, he had previously brought about the Conference at Marburg, without, however, accomplishing his purpose in the doctrine of the Lord's Supper. He still entertained thoughts of a union. On this account, Melanchthon wrote to Luther, May 22: "I entreat you most earnestly to write to the Landgrave, and to exhort him, that he should not burden his conscience by defending any false doctrine." In addition to this, Melanchthon and Brenz also addressed a letter to the Landgrave, and justified themselves for not being able to unite with the Zwinglians. The Landgrave replied in very temperate language, insisting upon treating the Zwinglians as brethren, without, however, being able to shake the opinions of the two theologians. The Catholics knew very well that such divisions had arisen in the Evangelical camp. It will always remain a subject of regret that no union could be brought about. Melanchthon and Brenz declared: "We have such articles, of which, by the grace of God, we are certain, and are able to suffer for them with a good conscience, which is indeed a source of great comfort in every danger; but we cannot be certain of the Zwinglian doctrine, as it is called, for we have no clear word of God for it."

Relying upon the word of God, they could indeed calmly await coming events. At last the Emperor, who had delayed so long, arrived in Augsburg. He made his public entrance on the 15th of June. Not Cajetan, but the smoother Campegius, accompanied the Emperor, as the Pope's legate. We may well suppose that this public entrance was very magnificent. The following day was the festival of Corpus Christi. As the evangelical princes could not conscientiously take a part in this festival, which celebrated a doctrine which they rejected most decidedly, they took no part in the procession. They declared to the Emperor, who insisted upon their attendance: "They could not conscientiously before God, comply with this demand, because this procession was made a species of worship." The princes at first expressed themselves in the most decided manner, against the Emperor's demand that the preaching should be stopped. The Margrave George even said, before the Emperor: "Rather than deny my God and his Gospel, I would kneel down here before your Imperial Majesty, and have my head cut off." The Emperor replied, in his defective German, "Not head off, not head off." However, as the Emperor had prohibited preaching to both parties, and had reserved the right to appoint preachers for himself, the Lutherans could not complain any longer, especially as their theologians advised peaceful measures. The day preceding the opening of the Diet, Melanchthon wrote to his friend Camerarius, that the Confession would be more moderate than the ungodliness of their enemies deserved. He had only insisted upon the principal matters, and restored spiritual jurisdiction entirely to the bishops. That many, indeed, were dissatisfied with this; but that he would be willing to accept even more stringent conditions, if peace might be attained by these means. He continues: "After Mercurinus is dead, there is no one of any consequence at Court, who is inclined to peace. He had gained over a Spanish secretary, who promised well, and had already spoken to the Emperor and Campegius; but all lies in the hands of God. Pray to Christ that he may grant peace. Not only are we forbidden to preach, but our adversaries also. However, the Emperor, by his imperial power, will appoint a preacher who shall only read the mere text of the gospel and Epistle. In this you may observe the wonderful wisdom of the courtiers." Concerning the prospects of the Diet, Luther thus strikingly expresses himself towards Agricola: "Truly, you are not merely to contend with men in Augsburg, but with the gates of Hell." And again: "The Lord Jesus, who has sent you all thither to be his witnesses and servants, and for whose sake you expose your necks, be with you, and testify unto you by his Spirit, that you may know with certainty, and may not doubt, that you are his witnesses. This faith will strengthen and comfort you, for you are the ambassadors of a great King. These are true words. Amen." Such courageous faith should have filled all the Lutherans, and Melanchthon in particular.

At last, on the 20th of June, the Diet was opened by the celebration of Mass, by the Archbishop of Mentz. The Papal orator, Pimpinelli, made the address. Afterwards they proceeded to the town-hall, where the Imperial demands were proclaimed, first against the Turks, then in matters of religion. In reference to the last point, the Emperor expressed his regret that the previous Imperial resolutions had not been carried out. Nevertheless, the States should express their sentiments in matters of religion in Latin and German declarations. Melanchthon, filled with excessive alarm, believed this important matter might be brought to a favorable conclusion by private efforts. It was not a good plan; however, he adopted it. Among the retainers of the Emperor was a secretary named Alphonsus Waldesius. This Spaniard seems to have been a shrewd man. He entered into communication with Melanchthon, and revealed his views of the Lutherans as they were regarded in Spain. It was thought there that they did not believe in a God, or the Holy Trinity, or Christ, or Mary; so that the people of Spain thought they could not serve God better than by killing a Lutheran. Melanchthon replied somewhat to the following effect: "The Lutheran cause is not so tedious and awkward as it may have been represented to his Imperial Majesty; and that the principal difficulty was concerning the articles, of the two forms in the Sacrament, of priests and monks, marriage and the mass; because the Lutherans considered solitary masses sinful. If these articles should be conceded, he believed that ways and means might be found to settle all the rest." Soon after he was informed by the Imperial secretary that the Emperor was pleased to hear this, and had commanded that he should make a very brief statement of the Lutheran articles, and deliver it to him. The Emperor also believed that it would be most advisable to settle the matter quietly; for public trials and quarrelsome disputations were only productive of ill-will, and not of unity.

Melanchthon expressed himself ready to reflect upon this subject; but neither the Elector nor Chancellor Brück would permit the matter to be disposed of in this way. He was merely permitted to show the Confession, which, as Melanchthon wrote to Camerarius, the Secretary Waldesius found "entirely too bitter for the opponents to endure it."

As they could not and would not take the by-way of silence, the Emperor suddenly, on the 22d of June, appointed Friday, June 24th, for the delivery of the Evangelical Confession. This short time greatly perplexed the Lutherans, because Melanchthon still wished to make further corrections, and the Introduction also was wanting. In order that this might be in the proper form, Chancellor Brück assisted him. The Theologians, (there were twelve present,) assembled to deliberate. Nine princes and cities signed the German copy of the Confession; and because they had no further time to spare, they took Melanchthon's manuscript as the Latin copy. The 24th of June arrived, but it being too late, the reading of the Confession could only take place on the following day, Saturday, June 25, 1530.

This day, which has become one of the most important in the History of the Evangelical Church, came at last. Spalatin says: "One of the greatest deeds ever accomplished in the world has been done this day." The Emperor and his brother Ferdinand, Princes and States of the Empire, and distinguished Ecclesiastics, were there assembled, to listen to the reading of the Confession of Faith. The Saxon Chancellor read the German Confession so loudly and distinctly, that it was not only heard in the hall, but also in the court, where a great multitude was assembled. It contained two parts, the first including all the doctrines of Faith, the other the disputed articles. On account of our limited space, we shall but briefly touch upon the different articles, as every one, especially every Lutheran, should be most intimately acquainted with the Confession of his Church. We have more need of it at this time than formerly, for the ancient errors arise with renewed vigor, and may easily shake one who is uncertain in his belief.