He mentions particularly what he had done in respect to doctrine, how he had taught true repentance, justification by faith alone, the difference between the law and the Gospel, and true good works; how he had translated the Holy Scriptures, "in such a clear and plain manner," into the German language, and had also written other useful books. "Therefore, there can be no doubt but that pious Christian hearts will for ever continue to praise and glorify the divine blessings, which he has given to his Church by the hands of this Doctor Luther. They will first of all praise and thank God for it; but after that, also confess that they have been greatly benefited by the faithful labors of this worthy man in his writings and preaching, and that they owe him thanks for all this." He now speaks of it, that many reproached Doctor Luther "on account of being too severe and rough in his writings." He would reply to this, in the words of Erasmus: "God has also given a severe and rough physician to the world, which in this latter time has been filled with grievous plagues and defects." But he is truly blamed too much. "He always faithfully and diligently defended the true faith, and always maintained a good, sincere, and undefiled conscience. And every one who knew him well, and had much intercourse with him, must confess that he was a very kind-hearted man; and when among others, was always friendly, amiable, and gracious in his conversation, and by no means insolent, stormy, obstinate, or quarrelsome. And yet withal, there was an earnestness and bravery in his words and gestures, which should be found in such a man. In short, he had a heart, faithful and without guile, words gracious and friendly, and, as St. Paul requires of the Christian, 'whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report.' Therefore, it is evident that the severity which he manifested in his writings against the enemies of the pure doctrine, did not proceed from a quarrelsome or wicked spirit, but rather from his great earnestness and zeal for the truth. This testimony must be given by us, and many pious persons, who saw and knew him intimately." He then proceeds to say: "No unchaste act or any other vice was ever discovered in him, no word leading to tumult or rebellion was ever heard from his lips, but he always exhorted men to reconciliation and peace; he never mingled other things with matters of religion, and never made use of any intrigues to strengthen his own power or that of his friends."... "I myself have often heard him pray with many tears for the whole Church. For he daily took time to repeat a few Psalms, with which he mingled his prayers to God, with sighs and tears, and often, in his daily conversation, expressed his displeasure against those who, because of their indolence or business, pretend that it is sufficient to call upon God with a brief ejaculation."... "We have likewise frequently seen, when great and important debates in regard to sudden and dangerous emergencies arose, that he always exhibited great courage and manliness; for he was not easily terrified, and did not lose confidence on account of threats, or dangers, or terror. For he trusted to this sure foundation, as upon an immovable rock, even upon the help and support of God, and permitted nothing to take this faith and confidence from his heart. Besides this, he possessed so great and keen an understanding, that he could tell before all others what should be advised and done in intricate, dark, and difficult affairs and disputes. That so worthy a man, gifted with such a mind, of sound learning, and tried and experienced by long practice, gifted with many lofty, Christian, and peculiar virtues, chosen by God to raise up the Church; one, too, who loved us with all his heart as a father; that such a man should have been called away, and has departed from this life, and from our midst and association, even from the foremost place of all, is surely enough to call forth our sorrow and distress. For we are now like poor, wretched, forsaken orphans, who have lost an affectionate and excellent father. However, as we ought to obey God, and resign ourselves to his will, we should for ever cherish the memory of this our beloved father, and never suffer it to be effaced from our hearts." The speaker then proceeded to describe the pleasant lot which had fallen to the sainted one in heaven, after having found that for which he had wished for a long time. "We ought not to doubt that this our dear father, Dr. Luther, is present with God, in external happiness." It is God's will that we should always remember his virtues, and the blessings bestowed upon us through him. We should faithfully discharge this debt of gratitude towards him, and should acknowledge that he was a precious, noble, useful, and blessed instrument in God's hands; and we should study his doctrine diligently, and preserve it faithfully. We should also regard his virtues as an example to be imitated by us; such as his piety, faith, earnest and fervent prayer, fidelity and diligence in office, chastity and modesty, prudence, anxiety to avoid everything which might cause tumults and other offences, and a constant pleasure and desire to learn more and more.
Thus Melanchthon spoke with a sorrowful heart. He felt more than all how much he had lost in Luther, who might well be compared to the sturdy oak, against which this timid man could often lean. He expressed his sorrow in every direction, as his letters at this time prove. And his way was gradually becoming lonely, for his dearest friends were dying, as for instance Spalatin; and the departure of another, his beloved Myconius, who had once before been snatched from the bonds of death by the faith and prayer of Luther, was also near at hand. Myconius was suffering with bronchitis, and it was evident that he would soon rest from his labors. It was at this time that Melanchthon addressed two letters to him, which we present on account of their consolatory contents. On the 1st of March, 1546, he wrote: "I most earnestly wish that God, the Father of our Lord Jesus Christ, might again restore your bodily strength, so that you might serve the Church longer, and superintend the studies of your sons. But if God, my Frederick, has resolved to call you away, oh! then consider into what an assembly you shall be admitted; to God, and his Son given for us, to the patriarchs, prophets and apostles. You will see and converse with those who shall proclaim the glory of God to you without deceitful arts. I seek their intercourse with such ardent desire, that I am often sorrowful that I am obliged to sojourn longer in this earthly prison, especially as I am constantly contending with great sufferings and dangers. Rather would I be torn in pieces than unite with those deceivers who are at present endeavoring to consummate false unions. And yet you know that I am constantly called to attend these artful proceedings. Therefore I beseech you to commend the Church and me to God!" And on March 4, he wrote: "Dearest Frederick! The gracious word of the Son of God has frequently comforted me in great afflictions: 'Neither shall any man pluck them out of my hand.' We will not seek any other explanation of the sheep, than that given us by Christ, who calls those his sheep who hear and love the Gospel. We are such, without doubt. Therefore, in all the dangers of this life and of death, we should entertain the confiding assurance that the watchman and defender, our shepherd, the Son of God, is with us always. Since Luther has been called away from this mortal state of existence, I have, besides my sorrow, additional cares and labors."
On the 7th of April, Myconius died, to the great sorrow of Melanchthon, who thus expresses it in a letter to Jonas: "Frederick Myconius, after contending with his disease for a long time, has at last been called away from this mortal life. You see that the righteous are gathered in, that they may not behold the approaching calamities, which may God lessen, as we pray." These calamities were nearer at hand than he thought.
CHAPTER XXV.
WAR AND THE MISERY OF WAR.
While Luther's death was not only deeply moving Wittenberg and Saxony, but all the friends of the Gospel elsewhere, the religious discussion of Ratisbon, which had been commenced on the 27th of January, was in full operation, but not in a very encouraging manner. For the Spanish Ecclesiastic, Malvenda, proved himself to be a proud and obstinate priest. He had proposed nine propositions in regard to the article on Justification, which were composed in such a way that it was altogether impossible for the Protestants to accept them. The latter, therefore, declared in a protest, that they intended to abide by the Augsburg Confession, and regarded this as the true Catholic and Christian doctrine. The Theologians of Wittenberg were of the same opinion; and, in a letter to the Elector of the 5th of March, declared: "Dr. Martinus has left a valuable jewel behind him, even the true meaning of Christian doctrine, which we wish to transmit, undefiled, to our posterity. May God grant us his Grace and Holy Spirit for this purpose!" But on the banks of the Danube, that is, in Ratisbon, the Imperial party would have nothing to do with this pure doctrine, and laid every difficulty in the way of the Protestants. Indeed, it appeared more and more, that the whole discussion was a mock-fight, and that the Emperor was determined to cut the Gordian knot with his sword. He indeed did not wish this to be made known, for he was a deceitful man, who well knew how to conceal his thoughts. But the Elector saw through his disguise, and ordered his Theologians to retire from the discussion at Ratisbon. They returned in the beginning of April.
Melanchthon about this time prepared an opinion in the name of the Theologians, in which resistance against the Emperor is declared to be a duty: "If it is true that the Emperor intends to fall upon these States on account of religion, then it is doubtless right that these States should earnestly protect themselves and their subjects, with the help of God." When the Emperor, therefore, came to Ratisbon, and had opened the diet on the 5th of June, the Protestants were forced to ask him the reason of his warlike preparations.
He distinctly told them "that, as he was unable to restore peace in Germany by mild measures, he was obliged to proceed against the disobedient with the power of the Empire." The Pope united with him, and published this treaty, in which he openly speaks of the extermination of heretics. Melanchthon wrote about this to Amsdorf, on June 25th: "It is certain that the Emperor Charles is preparing to wage a terrible war against the Elector of Saxony and the Landgrave. Already large armies are gathered in the neighborhood of Guelders, and troops, to be supported by the Pope, are expected from Italy. Charles does not conceal that he intends to wage war against the Duke of Saxony; for he called together the deputies of the cities in Ratisbon, and exhorted them not to assist the Duke of Saxony. But the cities nobly and firmly declared that they would not forsake their ally in the hour of danger. So much of the beginning of the war. But as God protected the house of the widow of Zarephath, so I pray that God would protect our princes, who govern justly, and do many good services to the churches and the studies of religion." As the treaty between the Pope and the Emperor was published, the Protestants opposed it in a public address, in which they asserted that the Emperor had been instigated to this war by the Roman Antichrist, in order to suppress religion, and German liberty. On the other hand, the Emperor gave as a reason the disobedience of the princes, which was particularly shown in their invasion of the rights of the bishops and founders, in the expulsion of the monks, and also because they detained the Duke of Brunswick in custody. The Pope ordered public prayers for the extermination of heretics, but the Protestants made all possible preparations to resist the Emperor.