CHAPTER XII.
THE POSITION OF THE EVANGELICAL PARTY AFTER THE DIET OF AUGSBURG.
The severe decree of the Diet, which even threatened violence, was at least productive of this good result, that it united the Evangelical party more closely. Whereas the theologians, especially Melanchthon, had formerly dissuaded from resistance to the Emperor, matters now took a very different turn. In view of the threatening attitude of the Catholics, the theologians perceived very well that it was necessary to be prepared for defence; and Melanchthon wrote to Camerarius, January 1st, 1531, that they were seldom asked the question now, whether it was right to wage war, and that they did not dissuade from preparation. "For there may be many needful and just causes for defence." One of these causes was the threatening language of the decree of the Diet of Augsburg. The election of the Emperor's brother Ferdinand, as King of Rome, which was strongly urged and accomplished by the Emperor, was another threatening event,[15] although Melanchthon defended it in a special opinion, delivered December 12, 1530. He referred to similar cases in former times. During the month of December of this year, the Evangelical states united more closely, and formed a league, March 29, 1531. Both Conferences were held in Smalkald. The confederates declared that they had united "for the honor of Almighty God, and the better growth and prosperity of divine free doctrines, and to gain and maintain a Christian and harmonious peace," yet "only for mutual defence and preservation." This league, therefore, neither contemplated an attack, nor war. The Emperor, who was obliged to have his eyes directed to more than one point, and particularly against the Turks, whose Sultan, Solyman, had already declared that he would soon be master of Hungary, and the whole of Germany, considered it most advisable to conciliate, under existing circumstances. The Electors of the Palatinate and of Mentz, acted as mediators.
While Melanchthon had before this time been filled with the most anxious apprehensions, so that he feared the worst, he now said in a letter to Camerarius, when he heard of this mediation: "May God regard the sighs and tears of the distressed among us, and grant us peace!" This wish seemed about to be fulfilled, when the Emperor in Nuremberg made preparations for a Religious Peace. Melanchthon, Luther, and other Theologians, expressed their approbation in a written opinion.
On July 23, 1532, the so-called Religious Peace of Nuremberg was actually agreed to, according to which no State was to give offence to any other, on account of Religion or other matters, until the meeting of a Council, soon to be held; and "that each was to treat the other with true friendship and Christian love." At last a period of rest seemed to have been granted to Melanchthon, that child of peace; but it was not to continue very long. For it was no slight pang to his heart to be called with Luther to Schweinitz, to the death-bed of the Elector John. The Elector had gone thither to hunt. On the 15th of August he was suddenly attacked by such a severe pain in his head, that he soon lost the power of speech, and remained motionless, and deprived of all sense and feeling, for 28 hours. On Friday, these two men of God, accompanied by Dr. Augustin Schurff, appeared by his bedside; the Elector raised both hands and dropped them again, and breathed his last. On the following Sunday the body of the pious Elector was deposited by the side of that of his brother Frederick. Melanchthon had, in a very touching manner, invited the University to attend the funeral. He said in this letter: "that the departed manifested a truly paternal affection towards his subjects." After Luther's consoling funeral sermon, Melanchthon spoke of the excellent traits of the sainted one in Latin. In his letters, written at this time, he expresses the most cordial wishes in regard to the successor of the departed one, the Elector John Frederick. We have heard of this son, that he trod in the footsteps of his father. He was a man full of zeal for the cause of the Kingdom of God, and, as we shall learn hereafter, honored by the Lord to endure contempt, the robbing of his Electorate, and fetters, for the sake of the Gospel. But he at this time already found opportunity to show the strength of his faith. The Religious Peace of Nuremberg seemed lenient, and even favorable to the Protestants, compared with the final decree of the Diet of Augsburg. It was but too soon apparent that the Catholic States, who had very unwillingly yielded to these concessions, were not pleased with it. For at the Diet of Ratisbon, which was held soon after the Nuremberg Religious Peace, they already wished to grant less to the Evangelical party. Notwithstanding all the assurances of peace, the Emperor entertained no good intentions towards them. He only postponed matters on account of the perplexing circumstances by which he was surrounded. They were again referred to a general, free, Christian Council, which, according to the announcement, should be held in half a year.
It appears, that in the following year, 1533, Pope Clemens VII. actually took steps towards assembling a Council. For in June he sent a legate, accompanied by an Imperial orator, to the Elector, who then resided in Weimar. Although the Papal Nuncio spoke of a free, general Council, he at the same time took away all liberty with the other hand, by demanding in advance that all should submit to the resolutions of the Council. On the following day the Elector returned a truly Christian and princely answer. He expressed his joy at this offer, but remarked that he could only give a reply after the next meeting in Smalkald. In conclusion, he confessed that his contemporaries and successors should learn: "That his Electoral Grace had not hitherto regarded, and with the help of God would not in all the future days of his life regard anything as being more valuable and worthy of his love, than the pure, saving and blessed word of God, and the true and proper worship of God." The Elector now gathered the opinions of his Theologians, who indeed advised the acceptance of the offer of a Council, but under this condition that no pledge of obedience should be required in advance. In the middle of June, Melanchthon declared himself to the following purpose: "The Pope says, that he would hold a Council, such as have been held in the Church before. Now Councils at the present time are not conducted as the ancient Councils were. For in the ancient Councils they judged according to the word of God." This advice was not forgotten by the Elector, who, together with Duke Ernest and the Landgrave Philip, delivered an answer to the Nuncio of the Pope and Emperor on the 30th of June, 1533. Of course the Pope, who was merely dissembling, suffered the matter to remain as it was.
While the Evangelical party was held in an attitude of suspense, they could still cultivate and spread the cause of the Lord. It increased in popularity, and spread more and more. The Reformers, and Melanchthon particularly, did not omit to labor in their official capacity and by their writings. The Apology of the Augsburg Confession, already mentioned, is one of Philip's master-pieces; and as one of the Confessions of our Church, deserves to be studied and taken to heart. He concludes its Preface in the following words: "We have, thanks be unto God! the testimony of many distinguished, honest, sincere, and pious persons, who heartily thank God for his unspeakable gifts and mercies, that they have received far more correct, certain and clearer instruction in the most needful portions of the entire Scriptures, as well as consolation for their consciences, than is to be found in all the books of our adversaries. Therefore, should this discovered, clear truth be trodden under the feet of men, we commend our cause to Christ and God in heaven, who is the Father of widows and orphans, and the Judge of all the forsaken; he, we know with certainty, will consider this matter, and judge righteously; and thou, Lord Jesus, it is thy holy Gospel, it is thy cause: wilt thou regard so many troubled hearts and consciences, thy churches and little flocks, which suffer terror and distress from the devil, and also preserve and establish thy truth? Bring to nought all hypocrisy and lies, and thus give peace and unity, that thy honor may advance, and thy kingdom may flourish and increase without ceasing against the gates of hell."
In September, 1532, he published a new edition of his explanation of the Epistle to the Romans. It is a matter of great surprise that he dedicated this volume to Archbishop Albert of Mentz, who had not gained much honor in the matter of indulgences. This man is reported to have trampled the book beneath his feet, and to have said: "The man is possessed by St. Valentine." But it is well known that he sent a very costly present to the scholar at Wittenberg, for which Melanchthon, who regarded it as sincere, returned his most friendly thanks January 5th, 1533. He enjoyed so great a reputation as a scholar, that even the Archbishop of Mentz, who wished to be considered a patron of the arts and sciences, saw himself compelled to do honor to Melanchthon. His distinguished reputation elicited repeated invitations from abroad. It was, no doubt, not a very difficult matter for him to decline a call to Poland, in the year 1534; but it must have been difficult when Duke Ulrich of Würtemberg, who had been banished from his dukedom for a long time, but had now regained it by the help of the landgrave Philip of Hesse, invited Melanchthon to reform the University of Tübingen according to the principles of the Reformation. But his attachment to Saxony, and his field of labor there, was so great, that he declined this call from Würtemberg. The Elector was so highly pleased with this, that he himself wrote a letter to his Professor, praising him for his fidelity, and assuring him of his favor.