He returned to Worms, and remained through the greater part of November, without being particularly engaged. He wrote to Hardenberg on the 14th of November that he had very little to write about, "because, after our colleagues departed, leaving their condemnations behind them, our enemies felt themselves obliged to embrace this opportunity for breaking off the conferences. On this account there are no meetings at the present time. You no doubt hear that the whole of Saxony is celebrating triumphs, because of the beautiful condemnations which emanate from the judgment-seat of Amsdorf. I pray God to deliver me from those sophists." He also wrote to his friend Mordeisen: "If you will permit me to live in another place, I shall reply truly and effectually to those ignorant intriguers, and for the good of the church. If the discussion of doctrine is to be continued, I hope that a truly Christian harmony will prevail among our colleagues who are still present."
During this time, and at the instance of the Elector Frederick and Duke Christopher, he prepared a formula, in which he shows himself to be very yielding. He in this expresses himself against the fanatics, Servetus, Schwenkfeld, and the Anabaptists, in the strongest terms. In the article on justification he adhered to the word "alone," in retaining the proposition: "That we are justified before God by Faith alone." Faith must always be founded upon the merits of the Mediator. Against the Antinomians, (enemies of the law,) he insists upon the proposition: "New obedience is necessary, because the rational creature must obey God." He rejects the proposition that good works are necessary unto salvation, because this implied merit, and obscures the consolation of the Gospel; and he only retains the expression: "Good works are necessary, because man owes obedience according to the commandment of God." He adheres to the Augsburg Confession and the Apology, in the doctrine of the Lord's Supper. He rejects transubstantiation, and the local inclusion of the body and the blood, which was unknown to the ancients; he also rejects Zwinglianism, which merely recognizes signs, and says, that "Christ is truly and essentially present, making us members of his body, applying his grace to us, and will prove himself powerful in us." In regard to indifferent things, he appeals to the Confessions, and does not wish to see the churches, who have the Gospel, disturbed by any new changes. But if others discover other misdeeds under this name, we will leave it to the decision of a Synod.
This form of agreement met with the approbation of the Theologians; the Wirtembergers being the only ones who made some objections on account of Osiander's position in the doctrine of Justification. Melanchthon was in the meantime awaiting the royal decision as to the Conference, in order to discuss the various points at the proper place. At last Ferdinand decided that the Conference, already commenced, should be continued. The Catholics now urged the recall of the Saxon Theologians, which was opposed by the others. Therefore the President adjourned the Conference, with the intention that it should be continued at the next diet. Melanchthon and his friends presented a declaration, in which they stated that they were not to blame in this matter, and were true adherents of the Augsburg Confession. This declaration was prepared on the 1st of December. On the 6th of December, he departed with his companions, filled with the saddest feelings, which he thus expresses in a letter to Hardenberg, December 26th: "Although many friends, prudent men on the banks of the Rhine, dissuaded me from returning to the Elbe, I have nevertheless returned; perhaps it is my destiny, and perhaps it is because I must bestow the little I possess upon my heirs, after the death of my wife. But I expect a new banishment.... As soon as the times become more propitious, I have resolved to consult with you, unless I am forced to leave before that time. Perhaps death will soon conduct me to a more peaceful church.... And truly! I feel an earnest longing for the wisdom of that heavenly school, and hope for that, when we shall see those things we particularly desire to understand, with our own eyes. My enemies have already circulated the report that they will drive me out of entire Germany. They believe that they have so much power. If it pleases God, I am willing not only to leave Germany, but even this life."
The Conference therefore did not terminate well. The strict Lutherans blamed Melanchthon and his adherents for this, and called them "holy Pharisees;" the moderate Protestants charged the breaking up of the Conference upon the Catholics; while the Catholics, full of delight at the misfortunes of their enemies, labored to convince the whole world of the state of discord in the Protestant camp, and showed that it must of necessity come to this.
CHAPTER XXXIV.
THE LAST YEARS OF HIS LIFE REAL YEARS OF SORROW.
The hostility existing between the stricter and more moderate Lutherans for the few last years, increased more and more, notwithstanding all efforts to the contrary, made by the well-known Duke Christopher, the Elector of the Palatinate, and the Landgrave of Hesse. When the Elector Augustus, the Elector Joachim II., and Duke Henry of Brunswick, met in Leipzig, February, 1558, to consult as to the plan of transferring the Imperial Crown to King Ferdinand at the next Convention at Frankfort, they also spoke of the divisions in the Evangelical Church. Melanchthon received an invitation, during the month of February, to come to Dresden, in order to present his views in regard to this subject. He began to write a declaration, "but sorrow interrupted this work," he says. He thus writes to prince Joachim of Anhalt, in reference to the occasion of this work: "The Elector of the Palatinate and the Duke of Wurtemberg, have frequently requested our Churches to hold a Synod. When asked concerning this, I replied, that it would not be possible to call a Synod, until the princes had agreed, not only upon resolutions, but also upon their Confession, and had discussed this matter with believing and learned men. I therefore received orders to prepare an opinion concerning certain controverted points, and to forward it, as soon as possible, to the banks of the Main. I shall send or bring this document as soon as possible, for I am anxious to hear your Highness's opinion in regard to these propositions which I have written down."
At last this document was completed, and appeared by the title: "Opinion delivered by Philip Melanchthon, concerning a Synod of all the Electors, Princes and States, adhering to the Augsburg Confession." He declares in the beginning of this, that he would like to hear the judgment of Christian princes and men; and that he did not dread a Synod on account of Flacius and his party. Although they condemned him, he was satisfied, and had no desire of being with them, because they did not seek the glory of God. It would not be necessary to convene a Synod on account of the outcry raised by Flacius; "for I have maintained silence hitherto, and am prepared to remove from this country, if it is desired. I refer to this, in order that no one may think I am dissuading from the holding of this Synod, because I fear that I might be condemned or banished."