The Life of Philip Melanchthon

by Karl Friedrich Ledderhose

CHAPTER XVII.

CONFLICTS IN THE EVANGELICAL CAMP.

On the day after his arrival in Wittenberg he wrote to Veit Dietrich: "Wittenberg, by the grace of God, is still quiet;" and as late as the 14th of April he wrote: "There is still peace here, and Christ grant that it may endure for a long time." He little thought that conflicts, which should trouble him greatly, would soon break out in this camp. The dispute which had arisen, certainly not without Melanchthon's fault, was interrupted for a while by the convention at Smalkald, but it was not yet to be brought to a conclusion. On the 14th of April, Cordatus addressed a letter to Melanchthon, in which he accuses him of making Cruciger's cause his own, and also complains that unworthy motives were imputed to him. It is true, Melanchthon had made this cause his own, and could not well do otherwise. He had invited Cordatus to an interview, by a man named Ungarus; but he did not come, because, as he himself confesses in the letter already mentioned, he was too much excited against Melanchthon, and particularly because Melanchthon had before that only spoken jestingly of the whole matter, and his present earnestness was altogether unexpected." He also addressed a letter to Dr. Jonas, then Rector of the University, in which he prays that Cruciger should be compelled publicly to recant the error he had publicly proclaimed. That he could not now desist, in his own name, from that which he had begun in the name of Christ. Jonas replied in a very haughty manner, and accused him of seeking notoriety, because he was disgusted with his obscurity and little church, and advises him to obey, and to tame his violent disposition. But this merely served to call forth stronger letters from Cordatus to Jonas and Melanchthon, in which he threatened that he would apply to the whole Theological faculty. At the same time he also gave notice of this matter to Chancellor Brück, and said: "I cannot endure that so great a crowd at Wittenberg oppose the blessed doctrine of the pious man Luther, who is indeed the only Doctor of these things, and that too, God knows, without just cause." And besides, that Melanchthon had written to him yesterday: "I have of my own accord altered many things in my little volume, and I rejoice that I made these alterations." Melanchthon, in a letter to Bucer, April 23d, complained most bitterly of Cordatus, and insisted upon his proposition, that new obedience is necessary to eternal life. In this too, as in a letter to Dietrich, he spoke of retiring from Wittenberg if he should see that the conduct of Cordatus met with approbation.

This dispute at last attracted the attention of the Elector, who directed an inquiry to Luther and Bugenhagen, May 5th, through the Chancellor, whether it was true that Master Philip, Dr. Cruciger, and many masters and students, entertained different opinions from Luther and Pomeranus in some doctrines. The Inquiry referred to several points, especially to Justification, concerning which, Cruciger is said, by Melanchthon's direction, to have taught publicly a year ago that we are not justified before God by faith alone, "but that works were also necessary, for they are causa sine qua non," (the condition, without which we cannot be saved.) The Inquiry also referred to another point, according to which men might securely, and without burdening their consciences, receive the Sacrament in one kind. There is also said to be a difference in reference to "free will."

The Elector especially censured Melanchthon for arbitrarily altering the Augsburg Confession, which was not a private, but a public Confession. The people, too, were highly displeased with this. He required an answer to this and several other points. He would rather suffer the University, which had prospered under Melanchthon, to decrease, than endure such divisions. Luther did not say anything about this to Melanchthon. When a certain Peter Ravus was made a Doctor, on the 4th of June, Luther led to the discussion of the doctrine of the necessity of good works, and rejected the formula that good works are necessary to salvation. Cruciger, who yielded at last, wrote a lengthy account of this to Dietrich. Cordatus was silent after this public discussion, in which Melanchthon's formula had been defeated; and Master Philip himself began to retract, no doubt because he saw that his formula might be promotive of work-righteousness. He simply wished to insist upon the doctrine that sanctification must necessarily follow from justification. He should not therefore have adhered so obstinately to his formula in the beginning.

The "Inquiry" of the Elector referred to an opinion, that under certain circumstances, one kind of the sacrament might also be distributed. Melanchthon had thus advised the preacher Jacob Shenk, of Freiberg, who had asked his opinion whether he should not introduce both kinds of the sacrament into his congregation, even against the will of the authorities. This answer, which regarded the circumstances of the case, and wished to prevent rebellion against tyrannical princes, had been given without any consultation with Luther. Shenk sent Melanchthon's letter to the Elector's court at Weimar. When Melanchthon heard of this, he was greatly incensed. On the 16th of July he wrote to Brenz that he was here contending with a Hydra. As soon as he was done with one, many others arise. Another slanderer of Freiberg had complained of him to the Elector. He now refers to the cause which had induced this friend and former hearer to take this step. On the 11th of October he wrote to Camerarius, that the prince was present himself. For he had sent his Chancellor to speak with Luther concerning this matter. The result of this interview was, that Luther expressed his surprise that Melanchthon still entertained such fancies; and, on the whole, he thought that Melanchthon did not think much of the sacrament, and was almost of Zwingli's opinion. Yet he was not able to say how he felt at heart, and did not wish that so distinguished a man should separate from them and their University. But if he should adhere to the opinion expressed to Shenk, why everything else must yield to the truth. If for the sake of peace, we are to permit one kind, we should also be obliged to yield to tyrants, if they wished us to teach that works justify us. "I think," said the Chancellor, "that it would do no harm if Dr. Martinus would proceed, and speak earnestly and cordially with Philip. There is a chain in these matters which connects something. May the Almighty overrule it for good."

October 13, Melanchthon wrote to Dietrich: "Yesterday I understood that several articles should be presented to me to subscribe, but I am not certain of anything, because everything is kept secret. Not only are all who are considered my friends excluded from these interviews and deliberations, but also all those who do not seem to be full of the proper heat and violence. I earnestly hope that, if they are displeased with me, they will produce their complaints openly and without concealment. I have to-day prepared a defence."

He completed this, and met all the accusations against him, not only in regard to the Lord's Suppers but also in regard to those other points in which he had somewhat changed his views. The day on which he was to make his defence was already appointed, but Luther's illness prevented the meeting. Besides this, Shenk went over to Agricola, who, as is well known, held the erroneous doctrine that the law is no longer to be taught in the Christian Church. On this account no further notice was taken of him.

The year 1538 also brought him fresh troubles. In the summer Melanchthon had indeed been honored by being made Rector of the University, but he was soon to experience the unpleasant part of his office. A young Master Simon Lemnius, a Grison, had published a small volume of satirical poems, in which he not only ridiculed several citizens of Wittenberg, but also the most worthy Professors, among them even Luther and Melanchthon. He even made satirical allusions to the Elector's Court. On the other hand, he praised Archbishop Albert of Mentz, who indeed deserved so little praise. This part displeased Luther more than all the rest; and he expressed his displeasure, "because this lampooner praises that miserable town-clerk of Halle, (pardon the expression,) Bishop Albert, and thus makes a saint of the devil." As many were already prejudiced against Melanchthon, he was suspected of secretly having countenanced the satirical poems of Lemnius. For, among other things, it was also the duty of the Rector of the University to keep a watchful eye upon the various publications.

It was certainly a fault that Melanchthon had overlooked this; however, he did everything he could to rectify it. He forbade the satirist to leave the city; and when he fled, and did not appear after having been summoned twice, he was expelled. However, his enemies were not satisfied yet, and Melanchthon believed it necessary to send a written justification of his conduct to the Elector. He proves that he could not have known anything of this lampoon, because he and his wife are also attacked in two places in the most virulent manner. He had not seen a page of the book until it was handed to him, and then he scarcely looked into it, regarding it as an abject petition addressed to the Bishop of Mentz; but when he had examined it more carefully, he had forbidden the author to leave the city. As he had fled, and did not appear to answer the summons, he had been expelled from the University as a traitor and calumniator. Melanchthon thus concludes: "This is indeed the truth, for by God's grace, unfaithfulness and falsehood shall never be laid to my charge." When it was said that his son-in-law Sabinus knew something of it, he added to his report: "I do not know what my son-in-law knew of, or did in this matter, for he has caused me enough sorrow in other matters, which I must labor to mend." This settled the whole matter. But these repeated attacks grieved Melanchthon exceedingly, as appears from various letters to his friends. He once wrote to Camerarius, that he felt in Wittenberg as if he was tied to Mount Caucasus. The continual, bitter sorrows which had been weighing upon his mind for years, and his daily anxieties, were preying upon him so much, that he feared he would not live much longer.