His desire to return to Wittenberg was to be gratified sooner than he expected. In the beginning of June, he was informed by his countryman, the Imperial secretary Obernburg, that Duke Maurice had become Elector, and intended to restore the University of Wittenberg; and by a letter from Cruciger, the former instructors were called upon to return. Already, on the 8th of June, Melanchthon signified his intention of going to Wittenberg or Dessau, in order to consult with his friends in regard to this matter. A portion of the dominions of the Elector had been left to his sons, including Weimar, Jena, Eisenach, Gotha, and other places; and it seems the father was anxious that a new institution should be founded in Jena. This wish of the Elector, who was deeply interested in the cause of the Gospel, was worthy of all commendation; for the treachery of Duke Maurice did not permit the hope that Wittenberg would again become a nursery of the pure doctrine. It must, therefore, have been a very desirable object with the young dukes, to secure the former teachers of Wittenberg, particularly Melanchthon, for the new school. The elder Duke therefore requested Melanchthon not to remove from those parts. He immediately replied from Nordhausen, June 9th, 1547: "Although the parents of your Grace, as well as your Grace, and your brothers, and all your faithful subjects, are plunged at present into the deepest sorrow which can come upon us in this world of trouble, yet we ought not to forget that God seeth all these things, and if we call upon him with all the heart, will lessen our misery, and show mercy, although we must endure chastisement for a season. I thank your Grace most humbly that you have been graciously pleased to invite me to stay near you; and if I could serve your Electoral Grace in an humble position as a teacher, I would rather serve your Grace in poverty, than in riches in other quarters, although I have been invited to several places. But I will not leave your dominions without the knowledge of your Grace. I intend soon also to pay another visit to Wittenberg." At the same time, he also received a letter from his friends at Wittenberg, urging him to come thither. In a letter to a friend there, he says: "I love the University as my home, for I have there lived in the greatest intimacy with learned and honorable colleagues, and we have together endeavored to spread abroad the doctrine of the most needful things, with moderate zeal. The son of the imprisoned prince has merely requested me not to leave his dominions, without previously informing him of my intention to do so; and if I could find a little place, even in an humble school in his dominions, I would be inclined to serve him. For I am not thinking of a brilliant position, but of my grave." He now for the first time learned that it was intended to establish an institution of learning at Jena; and he therefore wrote to the dukes that he would come to Weimar, "in order to hear further what your wishes may be, and also to communicate my own simple and humble opinion." From a number of letters written at this time, for instance, from one written to Augustin Schurff, on the 13th of July, it is evident that he had no other intention but to settle where he might live and labor together with his old friends and colleagues. He said: "I will regard the place of their residence as my native land." However, he went to Weimar, in order to consult with the dukes and Chancellor Brück. Here, it seems, they intended to gain over Melanchthon for Jena, without, however, appointing his friends. This did not please him. Without expressing his sentiments fully, he proposed to retire to Zerbst, in order to consult with Schurff, Eber, and some other friends. But in Merseburg, he, on the 18th of July, received letters from George of Anhalt, and Cruciger, summoning him to Leipzig. Duke Maurice was there at the time, and wished to see the Wittenberg Theologians, especially Melanchthon, who immediately departed for Leipzig. Bugenhagen refers to this in the following manner: "There Master Philip came to us, on account of which we greatly rejoiced, and thanked God. My most gracious lord (Maurice), entertained us splendidly in his own inn, paid all our expenses, and honored us with various gifts, and presents of money; he also received us in person, in a very gracious manner, and publicly declared before us, and all the Superintendents, that he would never permit himself to be led back to those Papal errors, which oppose the word of God, and the blessed Gospel of Jesus Christ. Therefore we should continue to teach the pure Gospel of Jesus Christ, and to condemn such abuses, together with all other fanaticism and error. His Electoral Grace also enjoined it upon us, that we should call the professors of the University of Wittenberg together again, resume our lectures, and to call the Consistory of the Church." Ratzeberger relates that the Elector presented a velvet cap, filled with dollars, to Dr. Pommer and Master Philip, and assured all of his favor.
The Elector Maurice had before this been exhorted to restore the University, and he had now returned a gracious answer. Melanchthon rejoiced that he was able to return to Wittenberg again. On the 25th of June, he departed thither, accompanied by Bugenhagen, Cruciger, and Eber; after having declined the invitation to remain as professor in Leipzig. He wrote to Camerarius: "I do not know how long I shall remain here." And to Weinlaub: "The deliberations in regard to the restoration of the University are still very uncertain, for, as you may imagine, many difficulties stand in the way." And to Aurifaber, August 4th: "You are familiar with the old accounts, with what great difficulty cities were restored after their destruction. How often was the rebuilding of Jerusalem hindered, after the return of the Israelites from Chaldea! And yet the temple was finally restored. Thus will our University perhaps be restored again, although it be done slowly; I trust that it may be accomplished by the help of God." The prince gave the best assurances that he would secure a new income; and this was very necessary, for the University owned very little real-estate. Melanchthon was actually living at his own expense;[22] and, as he remarked in the last of the letters above, the restoration was progressing very slowly. But notwithstanding all this, he declined repeated offers from Königsberg, Frankfort-on-the-Oder, &c., so firmly was he rooted in Wittenberg. He wrote to Meienburg: "Verily, if this University is not restored, a state of barbarism will fall upon the churches, which may God prevent!" On the 12th of August, he went with Eber to Dresden, in order to consult with Chancellor Cummerstadt about the income of the University, without, however, receiving any definite promises. His family were still in Nordhausen, whither he went to pay them a visit in October. He was accompanied by his son-in-law Sabinus, who, in compliance with Melanchthon's wishes, had brought his daughters to the house of their grand-parents, to be raised by them. At last, in the middle of October, the University was restored, and the family could again remove to the old home.
By thus remaining in Wittenberg, in the service of the perfidious Duke Maurice, Melanchthon was much reproached by the friends of the unfortunate prisoner, and his sons, who were establishing a University in Jena. And it will remain a question, whether it would not have been more honorable in him to have retired to Jena. However, we must hear the reasons which induced him to pursue this course. He justified this step, in various letters addressed to his friends. He wrote to the Pastor Aquila, in Saalfeld, August 29th: "As there seemed some prospect of the restoration of our University, and my colleagues earnestly conjured me to return, I was persuaded to do so by considering the name of the University, my connection with my colleagues, and the desertion and affliction of this Church, towards which many nations formerly directed their eyes. It seemed a mark of the special mercy of God that our city was not utterly destroyed, and I would regard it as a greater mercy still, if our University should be re-established. Although I know that many speak ill of me on account of this my return, I yet do not reply, but merely pray that my grief may be forgiven me. Ennius says a melancholy mind is always in error. In my great sadness I therefore longed too earnestly for my old friends, with whom I labored so long in one and the same excellent work. I also hoped too much in these insecure times, when I believed in the possibility of the restoration of the University, the certainty of which is not yet apparent. At all event, I did not seek carnal pleasures or treasures. I live here like a stranger at my own expense, in constant sorrow and prayer, and no day passes over my head without tears." As many friends of the Gospel entertained the suspicion that the truth would now be departed from in Wittenberg, Melanchthon declared in a letter to Aquila: "When those, of whom you write, say that the preachers of this place have deserted the truth, they do great injury to this Church, which is already sufficiently distressed. By God's grace, the voice of the Gospel now resounds as unanimously in the city of Wittenberg as it did before the war. And almost every week, ministers of the Gospel are publicly ordained, and sent into the neighboring districts. It was but this week that six pious and learned men were sent forth, all of whom declare, even as formerly, that they will preach the pure Gospel to their hearers. And they are likewise examined, as in former times. The facts of the case prove that we have not changed our minds in regard to doctrine. We also offer up public and private prayers for the imprisoned prince. We do not hear any one speak ill of our prince, and the authorities of this city would not permit anything of the kind. Therefore, I beseech you, do not believe those who slander us, or the Church here; I hope that God himself will confute them, and deliver us from their envenomed tongues. I myself honor the imprisoned prince with devout reverence, and daily commend him to God with tears and supplications, and pray God to deliver and guide him. As this is true, I am amazed at the levity of the slanderer who accuses me of the cruelty of preventing prayer for the prince. But I will beseech God, that he would protect his Church everywhere, and that he would also deliver us from such slanders in this our great distress."
Melanchthon thus openly expresses himself in regard to his position at that time, and we are warranted in believing that these were the honest and sincere sentiments of his heart. But still more difficult relations arose, in which his Christian character was to be tried in the severest manner. The following chapters will show how he demeaned himself in these.
CHAPTER XXVII.
THE DIET OF AUGSBURG AND ITS INTERIM.
The Emperor Charles, proud of his victories, would not be satisfied until he also succeeded in securing the second leader of the League of Smalkald, the Landgrave Philip of Hesse. For this purpose he also employed Duke Maurice, which was especially disgraceful, because he was the son-in-law of the Landgrave. Maurice did not believe that the Emperor would capture the Landgrave treacherously, in order to lead him behind his victorious chariot, as he did with Duke John Frederick. The Landgrave yielded to persuasion, and upon his knees asked the Emperor's pardon; yet, notwithstanding all assurances to the contrary, he was seized and made a close prisoner. Thus the League of Smalkald was destroyed, and the Emperor found himself the mighty monarch of all he surveyed.
In the meantime, the Council of Trent had published several articles of religion, which were opposed to the acknowledged Evangelical truth; and the Pope had now also removed it from Trent to Italian soil, to Bologna, in order to have it completely in his power. This displeased the Emperor, who did not like to see the Pope assuming too powerful and prominent a position. On the 1st September, 1547, he had opened another diet at Augsburg, towards which many looked with great anxiety. Not only the Ecclesiastical Electors, but also the Protestant princes were induced, by his influence, to declare that they would submit to the Council, provided it should be removed back again to Trent, and the articles of religion would be reconsidered. John Frederick alone opposed this; while the Pope did the same on the other side, because he could not bear to see the growing power of the Emperor. But Charles had for years learned at least so much, that it would be utterly impossible to introduce into Germany a reformation such as the Papacy desired; and because he wished to hold all the reins, not only of the worldly, but also of the spiritual government, in his own hands, he proposed to undertake the Reformation of the German Church himself. He had entertained this project for a long time, as he also manifested by the Ratisbon book, and now he believed he could carry out his plans, almost without any opposition, as the German States were prostrate at his feet. He therefore proposed to these to appoint a number of able men to meet and deliberate for the present, upon a form of doctrine and discipline for the Church. In January, 1548, Duke Maurice had demanded the opinion of the Theologians of Wittenberg, in regard to this matter. On the 26th of January, they replied: "We see that it is intended to form an interim, which many States, who are now one with us in doctrine, will not receive, which will cause new and great wars. Therefore, we need the Grace of God and good counsel in this matter, which we dread very much. It would be burdensome besides, to afflict our Churches by new changes; and it would be Christian and beneficial to suffer them to remain in their present condition." As the Elector had summoned them to Augsburg, they declared they would hold themselves in readiness. In regard to the Council, which was to be continued in Trent, Melanchthon expressed himself to the following purpose: "I believe, that if we agree to holding it, we are also bound to obey its decrees. But as various articles are false and opposed to divine truth, I cannot advise their adoption, and thus burden my conscience. But if the Emperor should insist upon a General Council, the other side should also be heard. The Emperor should be urged to permit an accommodation in Germany, as had been advised in Spire. And both sides should present written opinions."