Some of the princes now again, as on former occasions, thought of bringing about a reconciliation between the contending parties. As we have already heard, Duke Christopher of Wurtemberg was the most prominent among them, for he made repeated attempts to induce the princes and Theologians to hold a meeting, where the points of difference might be discussed, and harmony restored. But his advances met no response, if we except the aged Elector of the Palatinate, Frederick. "I also wish," Melanchthon writes, "that learned and well-meaning men might negotiate in peace concerning certain contested points."
It appeared that the Theologians of Weimar were particularly opposed to any union or compromise. These held a separate meeting in Weimar, January, 1556, in which they declared that they would not unite with those of Wittenberg, until they would pledge themselves unequivocally to the Augsburg Confession, and would drop all Zwinglianism and Synergism. They would faithfully abide by Luther's doctrine concerning the Lord's Supper and free will.
Amsdorf, Schnepf, Strigel, Stolz, Aurifaber, and delegates from the Palatinate and Wurtemberg, attended this meeting. Melanchthon called this Synod the Flacian Synod, because he well knew that Flacius exerted a great influence upon it. He expresses his regrets in regard to this, in a letter to Camerarius, February 7th: "This sad dissension troubles me so much, that I wish to leave this world; and I see that I am not far distant from my journey's end."
But something occurred in the summer of the year 1556, which he perhaps expected least of all. Flacius endeavored to bring about a reconciliation with his former teacher. He was at that time residing in Magdeburg, and had prepared a few "mild propositions to bring about a godly, needful, and peaceful reconciliation between the Theologians of Wittenberg and Leipzig, and others who have written against them," which he had sent to Paul Eber, that he might deliver them to Melanchthon. In the eleventh article he said, "If any persons shall teach and spread errors which are injurious to religion and conscience, either publicly or secretly, we will avoid such as a curse, and will not acknowledge them as brethren, or receive them into fellowship, until they have condemned and publicly renounced their errors. For such wounds in the church cannot be healed or endured silently." It was principally owing to this article that Eber did not present these propositions.
About this time the French scholar, Hubert Languentius, who had long been one of Melanchthon's most intimate friends, arrived in Magdeburg. They were anxious to employ him as mediator. An interview with Melanchthon should take place in the little town of Coswig, and Flacius promised to employ mild and peaceful expressions. Although Melanchthon at first intended to accept the offer, he was afterwards induced to change his opinion, and, on the 15th of July, wrote to his friend Languentius: "I have for a long time been anxious for a conference with pious and learned men, for the glory of God and the general good; but what would be the use of an interview with such unlearned, raging, and malicious persons as Stolz, Gallus, and Aurifaber." "A sweet friendship and intimacy subsisted between Flacius and myself in former days, and I should like to discuss the whole system of doctrine with him. But he has circulated matters about me which I never uttered, and which never entered into my thoughts. Therefore, I fear treacherous intentions in all this. Oh! that he would act towards me with the same sincerity with which I should wish to approach him! But not one of my friends is willing to be present at such an interview, and they do not consider it advisable for me to meet him alone. I am not concerned if others are pleased to seek power and influence. The Son of God will judge the life and sentiments of every one, and he knows that I am only anxious to glorify the truth, to add to God's honor, and to promote the good of the Church." On the 21st of July, Flacius expressed his regrets concerning this reply in a letter to Languentius, and even wrote to Melanchthon, justifying himself, and assuring him that he had no reason to complain of him. Melanchthon replied on the 4th of September: "You recapitulate your kindnesses towards me, and state that you did not publish a letter written to Taupolus. I never wrote a syllable to him. In Augsburg, I paid a visit to this Venetian ambassador, at the request of the Elector, and spoke with him of the cause of the Reformation. I do not recollect all the words of that conversation. For I did not think then that I would be called to an account after the expiration of twenty-six years." Others had concocted a letter from this, with which Rörer had already reproached him, and which had been sent by the Margrave John. "You have also published the Leipzig Interim in a mutilated manner, and with notes. What induced you to attack an old friend, who loved you sincerely, with such weapons? I ought not to be reproached with what I never did; I am willing to confess all I have done. When the Augsburg Interim appeared, and reached our country, I at first advised that the churches should not be disturbed by any alterations whatever." He goes on to say, that he had many disputes with the courtiers, until the Elector declared that he did not wish a change of doctrine, but only uniformity in outward ceremonies on festival days, in lections, and dress. "This the people afterwards called Adiaphora. I knew that the smallest changes would displease the people. But as doctrine was untouched, I wished our friends rather to be willing to endure this servitude, than to relinquish the service of the Gospel, and I confess that I also gave this counsel to the Franconians. This I have done, but I never changed the doctrine of the Confession. After this, you began to enter your protest, but I yielded, and did not dispute. You are perfectly welcome to bear off the victory, for I yield, and do not contend about these ceremonies: and wish, with all my heart, that a pleasant harmony might prevail throughout the Churches. I also acknowledge that I erred in this matter, and pray God to forgive me that I did not fly far away from those treacherous deliberations. I shall refute all with which you and Gallus unjustly reproach me." In regard to Maior's proposition, that good works are necessary to salvation, he had exhorted him to explain his meaning, and to drop this form of expression. That he himself did not use this expression, and merely opposed the Antinomians by declaring: "New obedience is necessary, because it is a necessary law that the creature should obey the Creator. I do not believe that we really oppose each other in this question." In regard to the propositions for peace, he believed it would be best if they should be prepared by impartial judges. There must be one confession in doctrine, "and as we do not contend about ceremonies, but rather confess that we yield in these, do not any longer accuse us, and do not heap false charges upon us. Let us unite, with mutual good will, and by one confession, against the fearful fury of the enemies of the Son of God, who is not only blasphemed by the Papists, but also by many others." But Flacius was not satisfied with this answer, and believed that it was necessary to have the matter decided by umpires.
On the 17th of January, 1557, the Superintendents Curtius of Lübeck, Paul von Eitzen of Hamburg, Mörlin of Brunswick, and Hennig of Lüneburg, met in Magdeburg, and pledged themselves to adhere to a confession which had been published in the year 1550, against the Interim, and which bore the title: "Confession, Instruction, and Admonition of the pastors and preachers of the Christian congregations of Magdeburg." Flacius, and his friends Wigand, Judex, and Baumgärtner, remained in the little town of Coswig, which was not far off, and exhorted the Superintendents, who had proceeded to Wittenberg with terms of agreement, that they should take a determined stand. On the morning of the 21st of January, the negotiations were begun in Melanchthon's residence. He addressed them in the most cordial manner, and assured them that he was desirous of peace, and had therefore remained silent. "I take a box on the ears, and still remain silent, while Flacius and Gallus do not stop their abuses." He agreed to accept the umpires, and Mörlin presented eight articles to him, which had been prepared at Brunswick, with this condition, that either side shall have the privilege to add to or take away from them what they pleased. The eight articles were as follows: 1. Unity of doctrine is to be restored, in accordance with the Augsburg Confession and the Smalkald articles. 2. All opposing errors of the Papists, Interimists, Anabaptists, and Sacramentarians, were to be rejected. 3. All corruptions, and especially that concerning the necessity of good works to salvation, in the article on Justification, which oppose true apostolical doctrine and the Augsburg Confession, were to be put away and condemned. 4. The Saxon Churches are not able to depart from the Confession which they published during the last persecution. 5. No agreement in ceremonies should be entered into with the Papists until they agree with us in doctrine, and cease to persecute the true doctrine. 6. In the time of persecution a sincere Confession should be made, and no servitude opposed to Christian liberty should be permitted. 7. We also, in a most Christian manner, beseech our teacher to testify, by a public writing, that his views in regard to indifferent matters, and the necessity of good works to salvation, agree with the Confessions of our Churches; and 8. If one of the parties should be suspected of secretly adhering to some errors, an explanation should be required."
Melanchthon was at first highly displeased with these articles, but on the following day he replied as follows: "For thirty years I have labored not a little in these churches, in teaching, developing truths, in daily judgments, conferences, and in treacherous conflicts. And it would have been very becoming in you to spare and pity me. But now, that which the worthy Jacob Sturm prophesied to me has come to pass; for when he, together with some other friends, accompanied me a part of the way when I left Ratisbon, and I said to him, that we would not see each other again in this world, he replied: 'We shall still come to you some day to crucify you.' Articles are laid before me, in which I am not only required to strangle myself, but very many of my friends. You spare Flacius. You know yourselves what intimate friendship subsisted between some of you and myself. And on this account, I am so much the more surprised to see you treat me so harshly. If I do not agree to your articles, you will excite your party against me; but if I do agree, many in our churches will complain of me that I have given them cause for offence. There is, consequently, danger on both sides, and it would have been better to negotiate with many concerning this." He agreed to the first two articles; but to the third he wished to add, that, although new obedience is needful according to the law of God, and Christ did not suffer in order that we should abide in sin and death, yet the expression, good works are necessary to salvation, should not be employed. His writings were opened to the eyes of the whole world. "I accept the fourth, fifth, and sixth articles, although they accuse us very much, as I would rather receive a blow than oppose harmony. As far as the seventh article is concerned, there is no necessity for a new publication, for every one is able to learn from my writings what I think of indifferent things." He concluded by entreating them not to oppose him at once, and that they should follow their own judgment rather than Flacius. Flacius was not satisfied with this reply, which was brought to Coswig by the mediators, and they returned to Wittenberg with several additions to the articles.
Melanchthon thanked them for their trouble, and said that he hoped they had now learned to know him as a man inclined to peace. "I shall, with God's help, abide by the general Confession of these churches, and shall not sow discord. I have always honored you as pious teachers of the Church, and I love you with all my heart. I replied to the articles you laid before me, so that I might not appear anxious to fly from the light, and unwilling to bring about harmony. And this shall be my last answer. If you are not satisfied with it, I appeal to the judgment of the Church." He adhered to his previous declaration, merely in other words. The mediators departed, without having effected their object; but Flacius would not yield. This conflict between Melanchthon and Flacius had also attracted the attention of Duke John Albert, of Mecklenburg; and he felt himself called upon to attempt to bring about a reconciliation. He therefore sent Venetus, of Rostock, and his counsellor, Mylius, to Wittenberg, with proposals of peace. These proposals were composed in the spirit of those of Magdeburg. When the envoys arrived in Wittenberg, about February 20th, they did not meet Philip, who was then on a journey to Dessau and Leipzig. When he had returned, heard their wishes, and saw the proposals, he replied very briefly, that Flacius entertained many errors; that the prince was ungracious; they sought to ruin him (Melanchthon); and that he would not condemn any of those who had been present at the debates concerning indifferent things, who are now dead. He expressed himself to this effect, and promised to present his reply on the following day. He retained the propositions, and examined them carefully.
On the following day he came, accompanied by his son-in-law Peucer. His answer was a very short one; and when the envoys requested him to prepare better propositions, he refused to do so, in a passionate manner, and said: "If you wish to crush me, do so; for this is the general lot of peace-makers. I commend myself to God." And Peucer also added: "You shall not in future trouble my father-in-law any more with such disputes." And with this they were dismissed. The envoys returned to Magdeburg, without having gained their purpose, in order to consult with Flacius and Wigand. Flacius was called to Jena in April, 1557, where the Gymnasium had been raised into an University.