He departed, with Cruciger, on the 14th of March. From Leipzig he wrote home: "May God bless and overrule this journey and all our acts, that they may be undertaken for the honor of God, the growth of the Gospel, the welfare of the Church, and the peace of the Empire." March 16, in the evening, he reached Altenburg, and there united with the other delegates. But on the Bavarian frontier he met with a misfortune, for the carriage was overturned, and he strained the wrist of his right hand so seriously that he could not use it; and it was thought for some time that it was broken. He not only arrived in Ratisbon in great pain, but could not use his hand for a considerable time. He dictated his letters to Cruciger, whom he therefore called his "other self." On the 4th of April, he for the first time, and with great difficulty, wrote to Eber in Wittenberg, and expresses the wish that God might make him a useful instrument in the Church. On the following day the diet was opened by the Emperor himself. He expressed his wish to restore harmony, and thought the best way to accomplish this would be to appoint honorable and peaceable persons, who should discuss the contested articles of religion, and endeavor to bring about a compromise. They should then make a report, and finally consult with the Papal nuncio Contarini, whom the Emperor called a friend of peace. Melanchthon wrote to Dietrich: "This is a dangerous business, and therefore our friends have been disputing for two days among themselves. The more determined of them will only agree to a continuation of the discussion of Worms, but others are willing to permit the Emperor to try this new way." The opinion of the latter was at last given to the Emperor as the decision of the Protestants. He appointed Pflug, Eck, and Groper, of the Catholics; and Melanchthon, Bucer, and Pistorius, of the Protestants, to discuss the articles.[20]
The Count Palatine Frederick, and Granvella, were to officiate as moderators during this discussion; and some other persons were also appointed to attend as hearers and witnesses. Burkard, in a letter to chancellor Brück, thus judges the different speakers at this Conference: "What hope of the spread of truth can be entertained, when they take the drunken Eck for such important matters, who values wine more than all religion? Julius (Pflug) is altogether dependent upon the Pope; the third, Groper, is a worthy, modest, and not unlearned man, but he will be overcome by the noise on the one side, and by craftiness on the other, and perhaps he will also introduce his own peculiar opinions, which do not altogether agree with the truth of the Gospel. I have confidence in all our Theologians here present, and am convinced that they will not forsake the truth."
Before the debate began, the Emperor summoned them into his presence, and exhorted them, in a very condescending manner, that they should transact this matter in a friendly manner, and not lose sight of the glory of God, and the general welfare. The Catholics now wished that they would begin with the disputed articles, the Lord's Supper, the power of the Church, the pope, masses, secret masses, monastic vows, celibacy of priests, and the one kind in the Sacrament, and then pass over to the articles of Justification, of merit, and of good works. By this we can easily see, that at the outset they were anxious to frustrate the discussion. But when the discussion was about to begin, on April 27th, the Emperor presented a book, which contained an attempt to reconcile these articles, with the direction "that the persons selected should examine it, and correct whatever was opposed to Holy Scripture, but suffer everything Christian to remain." This book was afterwards called the Ratisbon book, and also the Ratisbon Interim, and was known to the Wittenbergers before. For the Margrave Joachim, of Brandenburg, had already sent it to Luther, that he might give his opinion, as early as February 4th. Luther said of it: "These people (the authors of the book), whoever they are, mean very well, but their propositions are impossible, and such as the Pope, Cardinals, Bishops, and Prebendaries, can never agree to.... Besides this, it contains many points which our side will not and cannot adopt. The best thing to be done, would be to appoint pious and learned men to judge what and where is God's word." The author of the book was not known with certainty; some looked upon Wizel as the author, others, Groper. Melanchthon believed that Groper had prepared it, with the help of a young Imperial Counsellor, Gerhard Volcruck, and also Bucer's; that he had presented it to Capito, and then sent it to the Landgrave Philip, and the Elector of Brandenburg. By the last it had been sent to Luther. The book contained 23 articles, which were treated in such a manner that they could be called half-Catholic, and half-Protestant. Thus it came to pass as Luther had said, that it neither gave satisfaction to the Catholics nor to the Protestants. But as the Emperor valued it highly, and wished it to be made the basis of their deliberations, this was done, "although I was much afraid," says Melanchthon, "that this book would cause no little strife." They passed over the first articles, of creation, the perfect state of man before the fall, of free will, of the origin of sin, and of original sin, without any difficulty. Now they came to the article on Justification. This was not at all satisfactory to either party, and therefore they substituted another. Eck had proposed a formula, but Melanchthon objected to it. They disputed about it for several days, and at last agreed to a formula, concerning which the Saxon counsellors wrote to the Elector, that in the main it was not opposed to the Augsburg Confession and the Apology, "and that the words employed were sufficiently clear, so that it could not be perverted to a misunderstanding." The counsellors highly commended the firmness of their Theologians, and Melanchthon in particular. They relate to the Elector, that Melanchthon had expressed himself before all the Theologians and Granvella, to the following effect: "that he would rather die than yield anything against his conscience and the truth, for it would bring about his death, for he could not reconcile it to his conscience." But the Elector was by no means pleased with the formula of agreement in regard to justification, which they had sent to him; for he thought that their opponents wished "either entirely to cast aside, or at least obscure, the doctrine that we are saved by faith alone." He therefore laid this formula before Dr. Luther and Pomeranus, who could not but say that it might easily lead to a misunderstanding. He therefore, May 13th, informed his counsellors that he could not possibly agree to it. However, Luther entreated the Elector "not to write too severe a letter to Melanchthon and his friends, lest he should again trouble himself to death. For they have still retained our beloved Confession, and have adhered steadfastly to this, even if every thing else should fail." The Elector, who had intended to go to Ratisbon himself, now remained at home, and sent Amsdorf, a man who strictly adhered to the Confession, in his place. He and the Duke of Pomerania arrived in Ratisbon on the 13th of May.
The next point to be discussed, was the article of the Church. It was very easy to predict that this would be an apple of discord, for the Ratisbon book maintained that there must be a power in the Church to interpret the Bible, and that private individuals did not enjoy this power; also, that no private individual has the right to oppose the majority. Much contention ensued, in which Granvella himself mingled, and said to Melanchthon, he should read the article more carefully. Melanchthon replied, "that he had read it frequently, and even in Wittenberg; but they should know that he could not, and would not approve of it. For if the power referred to by them, was to be given to the Councils, many errors of former Councils must be sanctioned, and posterity would also be grievously burdened thereby." Melanchthon was so determined that they could not agree, and they were obliged to pass on to other articles. The book next spoke of the doctrine of the Sacraments. Melanchthon consented to retain Confirmation, although all abuses connected with it should be abolished, the Catechism studied diligently, and "true and earnest prayer" connected with it.
When the article on the Lord's Supper was made the order of the day, it caused a violent debate, which lasted for eight days. The Catholics presented a formula declaring transubstantiation, and maintained all the abuses which had crept into the Roman Church on account of this false doctrine. Melanchthon had before given the warning in vain, that Eck ought not to be permitted to indulge in his bullying and abusing, otherwise "he might kindle a fire which he would not be able to extinguish."[21] The Protestants referred to the gross abuses attending the carrying about and adoration of the Sacrament, and also spoke of the ridiculous case which had already been discussed by the Catholics in their own writings, what a mouse was eating when she gnaws the consecrated bread. The Protestants adhered to the doctrine of the Bible and of the ancient Church, that the Sacraments are only Sacraments when they are used, and not so when they are not used. It was during this contest, manfully waged by the Protestants, that, as Melanchthon tells us, "Eck became sick, having become too excited, perhaps, and drinking so excessively afterwards, that a fever followed." The articles on Confession and Satisfaction again led to violent discussions, because Groper insisted upon the enumeration of particular sins. He thought, as the Church had the right of binding and loosing, this was a court of justice, where it was necessary for the Judge to hear the case; and because in Confession, satisfaction was imposed to heal the wounds, the priest ought to know beforehand whether the injury is great or small. Melanchthon disproved these propositions, and proposed a milder article. Granvella was greatly displeased at this, and said "many evil words" to Melanchthon. "So that," he relates himself, "the next day, at the beginning of the debate, I complained, and said if it was intended that I should not express my opinions, I would stay away in future." The Envoy excused himself, and pacified him. The article concerning the order of Church Government, and the power of the Bishops, again brought about a sharp conflict. When he observed that it had been prepared in a very sly manner, "I became very impatient, and opposed the entire article," he reports himself. They simply wished to retain the entire Papacy. Melanchthon was here obliged not only to battle against the Catholics, but also with Bucer and the Hessian chancellor. Granvella assured him, that if he would not accept this article, he would prevent the entire work of Reformation. Even the Elector Joachim sent a deputy to him, to urge him to accept this article. Melanchthon says: "I gave him a very short answer." They then considered the articles on the Invocation of Saints, Masses, One kind, Celibacy, and Monastic Life. Melanchthon remarks: "Although there was much opposition, we presented counter-articles to all these." Because he adhered to the truth, which he had discovered and confessed in a determined manner, prompted partly by his own conscience and the exhortations of the Elector and his counsellors, he was declared to be a stubborn person, and he was even accused to the Emperor. The latter expressed himself very unfavorably in regard to him to the Landgrave Philip. He was particularly accused of being governed by Luther, and also led by the French ambassador. Under these circumstances, Melanchthon believed it necessary to defend himself before the Emperor against these unjust accusations. He addressed a letter to him, of which we shall communicate some parts. He declares in the most positive manner that he had no instructions from Luther, and was not at all connected with the French ambassador, and that his Elector had only given the general direction, that they should not depart from the truth. "This is a direction which must be deeply engraven upon every heart, without the orders of an Elector." Further on he says: "I have always acted according to my own convictions, and have never contended about useless things." He then proceeds to speak of Councils, and of Auricular Confession, showing their want of foundation; and also, that he had sought peace. "However, even moderation must have its bounds. That Truth, which the Son of God revealed to us from the bosom of the Father, should shine in the Church. And I wish your Imperial Majesty could see into my heart, so that you might judge truthfully what my endeavors in regard to these disputes have been for many years. A true, scripturally developed, and sure doctrine, and one that will be beneficial to the Church, must be found." He concludes this letter, so faithful to the Confession, in the following manner: "I know that our doctrine is the doctrine of the true Catholic Church, and I believe that many wise men confess the same. But these believe that we have gone farther in the abolition of abuses than was necessary. They wish to retain a species of adoration of the saints, private masses, and the like. Therefore they wish us to take a step backwards, and to approve the first germs of these abuses. As I am not able to do this, I again urgently pray for my dismissal." The Elector rejoiced at this firmness, and therefore wrote to his counsellors: "We have with great satisfaction heard that Magister Philip proves himself firm and faithful in this business, and hope that Almighty God will graciously sustain him in this course."
On the 16th of May the religious discussion was brought to a close; and May 31, the Protestants presented a memorial to the Emperor, in which they refer to nine articles in particular, which they could not accept on any consideration. They treated of the Church, the Sacrament, the enumeration of particular sins in Confession, of Satisfaction, of the Unity of the Church and Ordination, of the Saints, the Mass, Secret Masses, and the Celibacy of the Priesthood. We may easily understand that the Emperor, who was very desirous of a union, was not at all satisfied with such a conclusion. As he believed that very much depended upon Luther in this matter, he even sent a deputation to him. It was composed of Prince John of Anhalt, Matthias von Schulenburg, and Alexander Alesius. They arrived in Wittenberg on the 7th of June, and conferred with him a few days. But they did not find a hearing here; for Luther's motto was the word, once expressed in a letter to the Elector: "It is impossible to reconcile Christ and the serpent." They therefore returned to Ratisbon without effecting their purpose. Melanchthon expressed himself in a very decided and clear manner in regard to the Ratisbon book, in an address to the States. He says of the rejected articles: "I will not accept one of them, nor patch at them any more." Of the omitted articles, to which Confirmation and Extreme Unction belong, he said: "We would not contend much about these, if we could agree in other points." He then speaks of the articles which were looked upon as agreed upon, while they were nevertheless not agreed upon. He here had many objections to make to the book in reference to Justification, the state of Grace, Sin, and the like. He concludes his opinion in these beautiful words: "I cannot and will not accept this book, and pray God, the Father of our Lord Jesus Christ, that he would grant good counsels and help to us all, and that he would guard and rule his Church, which he has redeemed by his Son unto eternal life, and which he still wonderfully preserves. However, in order that each and every one may know what I believe, I wish to declare by this, that I hold the doctrine of our Church, as it is contained in our Confession and Apology, and that, with the help of God, I intend to abide by it. I also thank God that he has again illuminated his Church, and would not wish to give any occasion to darken the pure doctrine again." But the Catholics rejected the book also; Eck called it an insipid book, and expressed himself against it in the most decided manner.
Now the final decree of the Diet was to be issued. The Protestants previously, however, presented their declaration, prepared by Melanchthon, who, at the Emperor's request, also delivered an opinion concerning the Reformation, on the 18th of July. He was willing to grant temporal power to the Bishops, an opinion which he expressed at different times, without considering what dangers this must necessarily cause. At last, on the 29th of July, the recess of the Diet took place. The religious difficulties were postponed, to be decided at a Council soon to be held, or postponed to the next diet, in case no Council should be convened within 15 months. The Peace of Nuremberg was to be observed until that time.
On the 30th of July, Melanchthon departed from Ratisbon. He did not go by way of Nuremberg, although he had been invited thither in the most urgent manner, but came to Leipzig, where he zealously labored to have his beloved friend Camerarius called to the University. He thus speaks of his friend in a letter to Duke Henry: "He is peaceable, modest, and sincere, and so learned in Philosophy and Eloquence, that he is excelled by few in foreign and German lands." In consequence of this the Duke called him.
When, to the great sorrow of the Protestants, Duke Henry was gathered unto his fathers, the young Duke Maurice entered upon the government with the most promising prospects. During his reign Camerarius came to Leipzig, and thus into the vicinity of his friend Melanchthon.