We have already heard that the Elector Maurice only signed the Interim conditionally. Partly because he did not approve of many things in it, and partly also because he did not think it possible to enforce it in his dominions, where the Reformation had taken such deep root, he presented a protest at Augsburg, in which he explained that he could not at once force the Interim upon his people; it would be necessary first to consult the Chambers; but whatever he could do with God and a good conscience he would diligently do, so that he should not be found wanting. In the month of June he returned to his dominions, and demanded a full opinion from his Theologians at Wittenberg. It was composed by Melanchthon, and was already the fourth which the miserable Augsburg Interim had called forth. With a bold faith he declares in the beginning: "Although war and destruction are threatened, we ought to esteem the commandment of God greater, that is, we should not deny the truth of the Gospel which has become known to us. Besides this, the doctrine of the Son of God and forgiveness of sins is a particular counsel of God, which He, in infinite mercy, has revealed, and wishes that all men should help to sustain this doctrine, in order that they may call upon him aright, and obtain salvation. Now we know, from many examples, that from Adam's time the devil has tried many arts, again and again, to extinguish or to darken this doctrine. In the third place, it should also be considered what great offence it would cause in our Churches, if false doctrine and idolatry should be publicly introduced into them again. For many pious persons would fall into great distress, and the true worship of God would be hindered." After the opinion has declared that the Theologians would heartily wish to see and enjoy peace, it yet demands that Saxony should not be troubled with the Augsburg Interim. "For it will certainly not be received in many countries and cities." They would review it, and openly and honestly confess the truth it contained, but condemn its errors. The Theologians particularly objected to the article on Justification, and said: "We cannot advise any one to agree with the book in this point." They also rejected the article which treated of the Church and Bishops, and then entered upon an examination of the various articles on the Sacraments, confirmation, extreme unction, repentance, confession, &c., and pointed out every defect, and confessed in conclusion:—"And whereas we have recently received notice that the preface of the work prohibits every one from preaching, teaching, or writing against the Interim, it is necessary, with all humility, to make this declaration: That we shall not change the true doctrine, as it has hitherto been preached in our churches, for no creature has the right to change divine truth, and no one is permitted to deny truth when known to him." This lengthy opinion was signed by Bugenhagen, Pfeffinger, Cruciger, Major, Melanchthon, and Fröshel, and delivered into the Elector's hands.
On the 2d of July he received his Chambers, together with several Theologians, one of whom was Melanchthon, in the city of Meissen. In his address to the Chambers, the Elector reviewed the entire course of things, and concluded by saying, that they should prove themselves disposed to assist the Emperor in whatever may be promotive of Christian harmony, quiet, peace, and unity, and can be done with the approbation of God and a good conscience." On the 4th of July, Melanchthon wrote to Maienburg: "It has been resolved to address a most reverent letter to the Emperor, beseeching him not to urge the errors of this document upon our Church. I therefore entertain the hope that the Churches of these countries will not suffer any change." He wrote in a still more decided manner to Paul Eber, that those were greatly in error who believed that the dissensions in the Church could be removed by ambiguous efforts to bring about an agreement, because an irreconcilable war exists between the devil and the Son of God, even as it is written: "I will put enmity between the serpent and the seed of the woman." He thus concludes this letter: "But I beseech the Son of God, that he would rule and support our minds in confessing and explaining the truth!" The Elector had presented the Augsburg Interim to the Chambers, together with the intimation that they should take the advice of the Theologians. This was done. Melanchthon immediately began the work, and particularly treated of the articles on justification and good works, which were the most rotten in the Interim, and on which so much, it may even be said all, depended. He, on the whole, considered it most advisable to pray the Emperor to exempt Saxony from the Interim. The Theologians communicated these views to the Chambers: "This is our opinion, we should prefer above all if these churches could remain as they now are. For a change would produce great trouble and offence." The Chambers agreed to this proposition, and besought the Elector to write to the Emperor to that effect. But Maurice, who was bound by the Emperor's kindness towards himself, declared that he could not thus utterly reject the Interim—that they ought to yield in indifferent matters; but that he would postpone the matter to the next meeting of the Chambers.
The adoption of the Interim was particularly urged by the Elector Joachim of Brandenburg, or rather by the author, his Court Chaplain Agricola, who entertained a very high opinion of it, and on his return from Augsburg endeavored to persuade Aquila of Saalfeld to agree to it. But he came to the wrong person, who said of the Interim, "that in the beginning it showed the sheep's clothing, but afterwards the ravening wolf."
When Agricola exclaimed against Melanchthon's Opinion: "Away with Philippus; he writes nothing but lies in his book, the Opinion. Fie upon you! there is not a word in it but they are ashamed of." Aquila answered: "Let us not abuse our teachers, but highly honor them; Master Philip Melanchthon will be able to defend himself." Then Eisleben, (for Agricola was also known by this name,) replied: "I will summon Philip to come to me, and will read the text to him; for the land must be utterly ruined if they oppose the Interim." Aquila replied: "If the devastation of countries is the fruit of the Interim, it would be better if it had never been born." Agricola was indeed obliged to hear much of such misery, but in Saxony the Interim made no progress at all. Melanchthon also hoped that the people of Saxony would give a brilliant evidence of their constancy, as he at this time expressed himself very decidedly in his letters to various friends. The Margrave John of Brandenburg-Cüstrin, who did not at all agree with the Elector Joachim, in regard to the Interim, and who by not subscribing it in Augsburg had incurred the displeasure of the Emperor, demanded an opinion from Melanchthon. He replied on the 31st of July, that godly and sensible ministers could not adopt it, because it was false in the article on justification: "As regards my own person, by God's grace I will not approve of this book, called Interim, for which I have very important reasons; and I shall commend my poor life to God, whether I be imprisoned or banished." But, as to what counsel should be given to rulers, many things might be said. There are points in this book which no prince, who understands the truth, could receive under any circumstances. As many cities would not approve of it, it would be best not to hasten with a reply. Perhaps the Emperor would be satisfied if a prince should offer to maintain uniformity in non-essentials, and would besides declare what he could and what he could not adopt. But if a government adopts the Interim, it also pledges itself to persecute innocent pastors. Whether rulers are to defend themselves? To this he replies: "As the father of the family is bound, as far as he is able, to protect his wife and children, if a murderer should break into his house, so are rulers bound, as far as they can, to protect their churches and innocent subjects! Whoever wishes to confess the truth, should commend himself to God, and remember that it is written: the hairs of your head are all numbered." Thus did he always advise. Although he may have recommended compliance in indifferent matters, he never advised any one to submit to a change of doctrine.
We have already heard that Maurice had postponed the final decision in regard to the Interim, to the next meeting of the Chambers. But before this meeting in Torgau, he thought it advisable to enter into negotiations with the two Bishops of his dominions, Pflug of Naumburg, and Maltitz of Meissen, in order to yield everything to the Emperor which could be yielded in accordance with the pure doctrine and conscience. On the 23d of August, prince George of Anhalt and Forster, and Melanchthon with Eber, instead of Cruciger, who was ill, met the two Bishops in Conference in Pegau. The Elector, proceeding from the principle that we must give to God the things that are God's, and to Cæsar the things that are Cæsar's, said, that he expected that they would not be "obstinate" in those matters which might be granted without detracting from the honor of God, or offending conscience. Of course this conference adjourned after a few days, without having accomplished anything, for the two Bishops would not agree to any change of the Interim. On the 30th of August, Melanchthon returned to Wittenberg by way of Leipzig, to behold the approaching end of one of his dearest friends, Caspar Cruciger, who died on the 16th of November. The sick man, shortly before his death, had a heavy and alarming dream. He said to Fröshel: "Oh, what a terrible and cruel disputation I held in my dream to-day." When he asked to hear the particulars, he replied: "I cannot tell. They wished to persuade me, and to absolve me in regard to it, that it would be all right, and do me no harm, but I protested against it." Fröshel began to comfort him, and Cruciger wished to receive absolution of his sins. When he had heard it, he began to pray fervently for the church, and with his hands clasped together, he frequently repeated these words: "Father, sanctify them by thy truth, thy word is truth; grant that they may be one in us." Fröshel endeavored to comfort him by a somewhat longer address, to which the dying man replied "Amen!" in a soft tone, and soon after fell asleep in the Lord. We may imagine the greatness of Melanchthon's sorrow, when he received the sad news at the meeting of the Chambers at Celle. He wrote to Dietrich in Nuremberg, that God had at last called Caspar to the heavenly university. Although no one was more distressed at this death than he himself, because they had been most intimate friends, he yet congratulated him upon this happy journey, because he was thereby removed from many sad scenes.
The Chambers had met in Torgau, on the 18th of October. Already on the first day of the session, five knights and two Electoral chancellors, no doubt at the instigation of the Elector, arose and presented a document, in which they explained what they thought of the Augsburg Interim, and what they believed might be yielded. They also at the same time admonished the Theologians to yield in indifferent matters, and thus to save the country from great afflictions. Their proposition leaned towards the Interim, and wished to reintroduce the Catholic state of things, which had been abolished by the Reformation. On the 20th of October, Melanchthon departed from Torgau, deeply distressed at the plans of the Electoral Court, as he himself writes to the prince of Anhalt. In this letter of October 24th, he says that he would not countenance troublesome alterations of doctrine, and would rather suffer banishment or death. He believes that the Emperor's favor could be secured by introducing confirmation, excommunication, and foolish fasting. But wherefore also the mass? He saw very well that they did not merely wish to reconcile the Emperor, but also to introduce private masses. "If they wish this, I wish they would acknowledge it at once, for I know that I cannot prescribe laws to them; but those could depart who would not be satisfied with such a change of the churches." As late as November 14th, he wrote to Maienburg, that he had indeed always replied with moderation, but that he would never consent to a change of doctrine, and of the mass. This he was now to prove when he came to Celle, with Bugenhagen and Maior, November 16th. The Superintendents Lauterbach, of Pirna, and Weller, of Freiberg, and also Camerarius, of Leipzig, were present. They were requested to revise the Liturgy, which had been prepared in the days of Duke Henry, of Saxony, approved by Luther, and printed in the year 1539, and had been used in the territory of Misnia up to the present time; but these changes were to be made in the spirit of the Interim. The Theologians declared, on the 18th of November, that God, who knows the hearts of all men, knows that we do not contend in an inconsiderate, wilful, or obstinate spirit, but are really anxious for peace; but that they could not accept false doctrine and idolatrous ceremonies.
Upon this the deputies, without the assistance of the clergy, placed together all the articles. This document is called the Recess of Celle. It was to be laid before the next meeting of the Chambers. But previously to this, the Electors Maurice and Joachim met in Jüterbock on the 16th of December, and signed this Recess. The Chambers met in Leipzig on the 21st of December, to which Maurice had summoned all the deputies of his dominions. The Theologians present were the Prince of Anhalt, Melanchthon, Gresser, of Dresden, Pfeffinger and Camerarius, of Leipzig. The Elector presented the Recess of Celle, and called upon the Chambers to be obedient in everything which duty to God and conscience would permit them to yield. "That will be your own greatest advantage, and also for the peace and quiet of our dominions." The Interim of Celle contained the pure doctrine of the Evangelical Church, and merely wished to adopt such usages and ceremonies from the Catholic Church as were indifferent or non-essential. The Interim which was prepared here in Leipzig, with a reference to previous forms of agreement, is called the Leipzig Interim. They did not dispute about the fall of man; and in regard to Justification, they had already come to terms at Pegau. They declared in this part that man is not justified by works, but by mercy, gratuitously, without our merit, so that the glory may redound to Christ, and not to man. But yet man is not a block; he is drawn in such a manner that his own will also co-operates. Of Good Works, they taught that God indeed accepts men for Christ's sake, but that nevertheless good works are very needful. They said of them, that they must be in us, and are needful to salvation. Melanchthon had composed these articles, while the remaining ones were prepared by the Elector's counsellors. Of the Church, they said that we must receive what she teaches, "as she shall not and cannot command anything opposed to the Holy Scriptures." All other ministers of the Church should be subject and obedient to the bishops, who discharge their office according to the commandment of God, and use it for edification, and not for destruction. Baptism is to be administered with exorcism, the presence and confession of Christian sponsors, and other ancient, Christian ceremonies; and so likewise Confirmation. Repentance, Confession, and Absolution, are to be taught, and no one admitted to the most holy sacrament of the body and blood, without confession and absolution. Extreme Unction might be practised according to the customs of the Apostles, yet without any superstition and misapprehension. The ministers of the Church should be earnestly and diligently examined prior to ordination. The Mass should be celebrated in future with ringing of bells, lights, and vessels, singing, appropriate dress, and other ceremonies. It also referred to further particulars as to the manner of celebrating mass. The pictures of the passion of Christ and the saints may be present to remind us of them, but are not to receive any divine honor. The hymns are also introduced again. The days of Corpus Christi and the festivals of the holy virgin are to be added to the other festival days. Abstaining from meat on Saturday and Friday, and in Lent, is introduced as an outward observance. The ministers of the Church are to dress differently from the laity.
The Chambers accepted this Interim, only expressing their scruples in regard to Ordination, Confirmation, Anointing (Chrism) the festival of Corpus Christi, and the Mass. They were assured in regard to this by a declaration from the Theologians, December 28th, and the Elector also gave assurances. On the 6th of January, 1549, Melanchthon returned to Wittenberg, and on the same day wrote to Maienburg: "The Leipzig negotiations effect no change in the Church, because the contention in regard to the mass and the canon is postponed until further negotiations. Yet I wish that some things had been prepared differently."