He says further: "Several Electors and Princes wish all the adherents of the Confession to hold a General Synod. Now I have always entertained the opinion that no such Synod should be called, until all the Electors and Princes are perfectly agreed, not only upon what they intend to propose, but what they finally intend to resolve and abide by." Unless this should be done, it would only end in greater dissensions. In regard to images in the churches, and the abjuration by other persons in baptism, it would be well to exercise patience in these customs. In regard to Free will, a very important point of dispute, he maintained the following:—It is not right to assert that man is like a block, and remains passive both in evil and in good works, even if it is said that the will is passive in good works. "It is indeed true, that God performs much wonderful illumination, and great deeds in conversion, and in the entire life of the saints, which the human will merely receives; but nevertheless we must teach that we must regard the word of God in all our afflictions, in order that we may strengthen ourselves by this, and at the same time pray God for help. For God works by his word. Man is not to rest in unbelief, and to think that he will wait, that he will be drawn to God against his own will, by some strange Anabaptist vision and miracle."
He appeals to Luther, and denies the "poisonous" conclusion, as if by this man obtained some merits. It would be well to hear the opinion of sensible persons in a Synod in regard to this matter. We are already familiar with his opinion of Osiander's doctrine, in which he properly makes a distinction between Justification and Sanctification; he expresses his belief that uniformity might easily be restored in this matter. In the third article, of the Sacrament of the body and blood of Christ, he speaks of transubstantiation as idolatry, and regrets that Protestants too entertain such or similar views, "just as an ass of Erfurt wrote to me lately, that the little pieces which fall upon the ground are also the body of Christ, and should be worshipped." He rejects the doctrine of the Bremen ministers, that the bread is the essential body of Christ, and the wine the essential blood of Christ; and the opinion of Westphal in Hamburg, that the body of Christ is present everywhere, in stone and in wood. He fears that a Synod might produce great divisions; yet he expresses his views as follows: First, nothing is sacrament except the instituted use. This had already greatly disturbed Eck in Ratisbon, so that he became drunk and quite unwell. He then confesses that the Son of God is thus truly and essentially present; that when we participate of the Lord's Supper, he gives us his body and blood with the bread and wine. He rejects Zwingli's doctrine, that it is a mere outward sign, and that Christ is not essentially present. He proceeds to protest against the proposition: "Good works are necessary to salvation;" and also against the Antinomians, concerning which points we have already referred to his views.
We are also familiar with his views of the Adiaphora, or indifferent things. He offers to accept the decision of a Synod in this, "whether it affects me gently or ungently." In the article on Matrimonial matters, he speaks of Consistories, and advises that these be arranged like those in Electoral Saxony, where these form and execute decisions. He once more requests a serious consideration whether a Synod should be held, "because we have reason to fear that it will cause still greater divisions." But if it should be resolved upon to assemble one, the opinions of all the learned should be listened to in a friendly conference, and if they agree, resolutions should be passed and subscribed. But in case of disagreement, the opinion of all should be heard, and the resolutions passed according to the truth, "let it please or displease whom it will."
At the Convention at Frankfort, held in the beginning of March, 1558, Ferdinand the First received the crown of the German Empire. He pledged himself to preserve religious and civil peace, "continually and firmly." His brother, the Emperor Charles V., had retired to a small residence by the side of the convent of St. Just, belonging to the monks of the Order of St. Jerome, near to Placentia, in Spain, in the month of September, 1556. He lived here for two years, engaged in earnest meditations upon the vanity of all earthly things, and in the expiation of his sins. It is said that he regretted not having acted more severely against the Protestants; and he died in September, 1558, praying for the unity of the Church. In Frankfort, whither other princes had also been invited, besides the Protestant Electors, it was resolved to restore harmony between the contending parties in the Evangelical Church. This was to be promoted by a treatise prepared by Melanchthon, which has become known as the Recess of Frankfort. There were four principal points of dispute. The first referred to justification, and makes a distinction between justification and sanctification. "This consolation is continually to be remembered in this life, that a man is just, that is, pleasing to God, and a recipient of forgiveness of sins, not on account of newness (the new life), but by faith in Christ, and his merits alone, through mercy, for the sake of the Lord Jesus Christ." The second article speaks of the proposition, good works are necessary to salvation. Although it is true that the new obedience of the justified is necessary, according to the commandment of God, yet it ought not to be said that it is necessary to salvation, because the doctrine of grace would be obscured by this. The third article, of the true sacrament of the body and blood of the Lord Jesus Christ, declares its agreement with the Augsburg Confession, namely, "that the Lord Jesus Christ is truly, in a living manner, and essentially present in this his ordinance of the Lord's Supper; that he has also given his body and blood to be received by us Christians, with the bread and wine thus ordained by him, and that he bears testimony by this, that we are his members, that he appropriates himself and his promise to us, and works within us." The fourth article, of Adiaphora, or indifferent ceremonies in the Church, declares that these may be observed or neglected; and if the true Christian doctrine of the holy Gospel is preached in a proper manner, these ceremonies may be retained without injury to the cause of truth. But if the true Christian doctrine of the holy Gospel should be polluted or persecuted, then not only the indifferent, but also other ceremonies, are injurious. The Recess expresses its agreement with the Augsburg Confession in the strongest terms, "that nothing opposed to said true Confession should be permitted to be taught, preached, or introduced among the people, in the churches, schools, and throughout the land."
On the 18th of March, the Recess was subscribed by the three Electors, Otto Henry, Augustus, and Joachim, by the Count Palatine, Wolfgang von Veldenz, Duke Christopher, and the Landgrave Philip. It was also finally resolved that they would request the other Evangelical states to subscribe it."
Melanchthon at this time expressed his convictions to Matthesius, that the Weimarians would certainly object to it; and the event proved that his supposition was correct. The Recess was violently opposed, not only by the Weimarians, but by all strict Lutherans. Flacius called the Recess, "The Samaritan Interim;" and the aged Amsdorf prepared a refutation, at the request of Duke John Frederick of Saxony; and it was also proposed to hold a meeting in Magdeburg in May, in opposition to the meeting at Frankfort. Saxony was very anxious to bring it about, but in vain. Melanchthon was greatly distressed at this new dispute, and in his letters at this time, frequently expresses his desire to be relieved from this miserable state of existence. On one occasion he said: "I am so over-burdened with labors that I expect my end daily, and yet my enemies are anxious to drive me away before that." He was also greatly grieved at the death of his old friend, the faithful Bugenhagen, who died peacefully on the 20th of April; although he rejoiced to see another friend, Paul Eber, appointed Pastor in his place. He wrote a letter of consolation to one of his friends, Conrad Nessen, who was sick at the time, in which he says: "My breast is filled with a strong mucus, which threatens me with death, and admonishes me frequently to think of my sick friends, and of my own death. We know with certainty that God gives life, and strengthens the powers of our body, as long as it is his will that we should serve the general welfare in this sorrowful battle of life. I pray to him with all my heart that he would stand by and help you and me, and ease our illness, as long as it pleases him to retain us in this life; and I pray him, that for the sake of his Son, the Lord Jesus Christ, he would lead us into the sweet communion of the heavenly Church, and grant us the enjoyment of his light and wisdom, whenever he shall be pleased to deliver us from this prison. Let us look unto that fountain of light and wisdom, and bear our present sufferings with less sorrow, in the hope and expectation of that better life." He also wrote to the Landgrave of Hesse: "My enemies have declared that they would make Germany too narrow for me, although I do not know what has filled them with this Cain-like bitterness against me, which induces them to drive me into strange lands. Your electoral highness, and many sensible men in Germany, are well acquainted with my peculiar labors, afflictions, and sentiments. If it pleases God, I am perfectly willing, not only to leave this country, but even this life, for I have remained thus long for the benefit of this school. If I must go, I am perfectly ready and willing, even as I expect death daily."
The Refutation of the Frankfort Recess, already mentioned as prepared by the Weimarians, was sent to the Elector Augustus by the Dukes of Saxony. Melanchthon received it, and now prepared his "Reply to the Weimarian Document." He passes over the calumnies in it, for the sake of peace; and does not agree with them, that it is altogether improper for civil rulers to set up articles of religion; he would rather rejoice at this, and call upon others to be thankful "that they thus distinctly confess their adherence to the true doctrine, and seek unity among themselves." He refutes the various attacks upon the articles of justification and good works, of the Lord's Supper, and of the Adiaphora. As the Synergistic dispute, of which we have already spoken, was also drawn in, and the Theologians of Jena intended it all as an attack upon the aged Melanchthon, although their assaults were ostensibly directed against Pfeffinger of Leipzig, the gulf was widened, and the animosity continued to increase. Both sides sent forth the most bitter publications. In Thuringia they even proceeded from mere words to deeds. For when the Dukes of Saxony had published their Confutation in the beginning of the year 1559, in which all heresies, that also concerning free will, were condemned, Victorinus Strigel, and the Pastor Andrew Hugel of Jena, refused to submit to it. They were both seized and taken to the castle of Leuchtenburg. Melanchthon thus writes to a friend in regard to this: "During the night succeeding the joyous festival of Easter, the aged Pastor Andrew, together with Victorinus, were seized at Jena, and carried to the neighboring castle of Leuchtenburg, in which is the prison for robbers. The piety and moderation of these men had gained them a distinguished reputation. But Flacius is burning with rage against us. He proves this by thus ill-treating these men, who, although they are not connected with us, are yet displeased with the harsh measures employed against us." The Elector sent this Confutation to Wittenberg, that an Opinion might be given in regard to it. "It is only with great pain that I am able to read those subtleties and tricks," Melanchthon writes to Cracovius; "but I shall freely express my opinions to the Prince, and shall entreat him graciously to dismiss me, if he is better pleased with this venomous fabrication." His Opinion is dated on the 9th of March, and speaks in very plain terms. Its principal objection against the Weimarian Confutation is this: that it does not recognize their (the Wittenbergers) efforts against the blasphemers of the Son of God—such as Servetus and Campanus, Schwenkfeld, and the Antinomians. "The Weimarian book does not say a word of this, (particularly of the Antinomians,) for there are many in many places who are filled with this heresy, who consider themselves holy, although they continue to live in sin against their own conscience." The Confutation also speaks of old and new Zwinglians, without mentioning whom they refer to by the term new. Now they wish to be looked upon as the most zealous devourers of the Pope, and yet they dare not say a word about that grossest of all idolatries, that there can be no Sacrament except according to the instituted form." He rejects the proposition, as he had done before, that the body of Christ is present everywhere, in wood and stone, and says: "I abide by the formula presented to the Elector, and it is certainly true that the Lord Jesus Christ is essentially present in his ordinance, but not present as wood and stone are present. He gives us comfort, and bestows his body and blood upon us. "In regard to Free will, it is very evident that their principal attacks are against me, Philip." He rejects the doctrine that all works, good and evil, must be done as they are, and asserts that man, even before regeneration, has a free will to maintain external propriety of conduct. And if this liberty still partially belongs to our sinful nature, how much more shall this be the case after regeneration, "when we obtain help by the influence of the Holy Ghost!" "We regard the word of God as the beginning, which word condemns sin, and at the same time offers forgiveness and mercy for the Lord's sake. We maintain that a man must regard the preaching of both the law and the Gospel; and if he comforts himself with the Gospel, and finds comfort in true sorrow, it is certain that God sends his Holy Spirit into his heart, who continues to operate there, and a conflict continues throughout life, in order that faith may become stronger." This rule must remain: "Grace precedes, the will accompanies it, God draws no man but him who is willing." He also proceeds to speak of Osiander, Stancarus, of the proposition "Good works are necessary to salvation," and particularly also of the Adiaphora, in the manner repeatedly referred to on previous occasions. In regard to ceremonies, he says that the two Dukes of Saxony had formerly come to the same conclusion, and that the present condemnation applied to their resolutions as well as "our own." The Landgrave fully concurred in this Opinion, and sent it to Duke John Frederick, who remarked, that Melanchthon had not been mentioned once in the Confutation, and that he exemplified the old saying: "Whoever is hit cries out." However, the Duke was prevailed upon to release the prisoners. In August, 1560, Flacius and Strigel held a discussion, in which Flacius unintentionally so far forgot himself, that he maintained that Original Sin was the substance of human nature. He was greatly persecuted and distressed on account of this proposition. He died at Frankfort on the 11th of March, 1575, uttering these words: "Jesus Christ, thou Son of God, have mercy upon me!"
The pure Gospel had also penetrated into Bavaria, and had found many friends there; so that the Chamber of Deputies of the Duchy petitioned Duke Albert in the year 1556, that he should permit the pure preaching of the Gospel, and the use of the cup to the laity. But the Duke, whom Melanchthon calls a man of mind and wisdom, would not listen to it, for he had given himself up to the influence of the Jesuits. They finally succeeded in securing the suppression and banishment of all the friends of the Gospel. In order to ferret out all heresy, they prepared thirty-one articles for the use of the Inquisition. Whoever was not able to reply to these in a satisfactory manner should be punished and banished. These articles were published in September, 1558, and Melanchthon saw them during the same month. In the month of May of the following year, he published his "Answers against the wicked Articles of the Bavarian Inquisition." This publication is one of the most important of his works, because it may be called his last Confession—his spiritual swan's song, (dying strain). Of these Bavarian articles, he says: "Whosoever reads these idolatrous articles, which have been prepared by a dishonorable raving monk of Bavaria, let him not be deceived by the appearance of the Church, but remember that we should not blaspheme acknowledged truth, and that blasphemers of acknowledged truth and murderers of the members of Christ are not the Church of God." He not only deals thus with the thirty-one Articles, but also with those Articles which had created dissensions in the Protestant Church. We are already acquainted with his views, according to which, appealing to Luther, he maintains that in the work of conversion grace precedes, and the human will follows; as Chrysostomus says: "God draweth, but only him who is willing." Yet, at the same time, he also admitted that God so operated in all his saints, that their will remained in a passive condition. He also refutes Servetus and the Anabaptists, and confessed the orthodox doctrine of the union of the two natures in Christ.
He was also destined to behold a violent dispute in regard to the Lord's Supper, which arose in his native land, the Palatinate. A certain Tilemann Hesshuss, who was born at Wesel in the year 1526, and had been a pupil of Melanchthon, had, upon his recommendation, been called to Heidelberg in 1558, as professor and general superintendent. A dispute arose between him and a certain Deacon, William Klebitz, of that place. Klebitz leaned towards Calvinism. The Elector Frederick III., who had succeeded Otto Henry in 1559, admonished Hesshusius to express himself in regard to the Lord's Supper, in accordance with the Augsburg Confession. Hesshusius declared that he would look upon all who did not teach that the body of Christ is in the bread, as Zwinglians. He excommunicated Klebitz from the pulpit, and even attempted to snatch the cup from his hand at the altar. The Elector upon this deposed both of them, and sent his secretary Zeisler to Wittenberg to obtain Melanchthon's advice. He replied on the 1st of November, and begins in the following manner: "This answer is not a difficult but a dangerous one. Yet I will say, what I am able to say in regard to this dispute, praying the Son of God that he may direct your counsels, and bring this matter to a happy conclusion." He approves of the proceeding of the Elector in ordering both sides to remain silent, and deposing them, and wishing them to use the apostle Paul's formula: "The bread which we break, is it not the communion of the body of Christ." The apostle does not say that the substance of the bread is changed, as the Papists maintain; nor that the bread is the essential body of Christ, as those of Bremen say; nor that the bread is the true body of Christ, as Hesshuss says; but communion: that is, that by which a union with the body of Christ is effected." He declares again, as he had often done before, that he believed in a presence of Christ, "not on account of the bread, but on account of man." Christ makes us to be his members, and hereby testifies that he will make our bodies alive. Thus the ancients expressed themselves in regard to the Lord's Supper. It cannot be proved that he wished to open the door for the introduction of Calvin's doctrine into the Palatinate by this.
It is well known from the history of the Church in the Palatinate, that the Elector Frederick banished the Lutheran and introduced the Reformed doctrine into the Palatinate, and at times made use of very harsh measures to effect this. This grieved the aged Brenz so much, that although he had hitherto maintained friendly relations with Melanchthon, he made efforts to convene a Synod at Stuttgart. Here it was agreed to make the doctrine that Christ's body is everywhere present, which is called the doctrine of the Ubiquity, the Confession of the Church of Wurtemberg. This gave great offence to Melanchthon; and disputes concerning the Lord's Supper arose on every side. The princes, especially the Landgrave, were anxious to hold a General Synod, of which Melanchthon did not expect any good results, and he therefore endeavored to dissuade them from it, in an opinion published December 18th, 1559, in which he says: "The name Synod is a beautiful one, and Christian Synods, like those of the apostles, should be convened for the settlement of disputes. But these Synods have frequently been the cause of great and cruel disorders; and it is about as great a risk to call one as to make war. Therefore, it would be well if the Electors and Princes would not be too precipitate, and unadvisedly begin so dangerous a work. I do not say this for my own advantage; for, although my enemies and their adherents condemn me, as they have persecuted and slandered me, I nevertheless rejoice that I am at last separated from such hypocrites, who encourage idolatry and murder; and, as long as God grants life and reason to me, I am determined, by God's help, to adhere to that form of doctrine which I prepared forty years ago, in the beginning of the visitation, for the benefit of youth, notwithstanding great persecution; and I commend our churches and authorities, and myself, to our Lord Jesus Christ, the Son of God." He adds, in conclusion: "Finally, as union is not to be expected in such a Synod, it is not advisable to assemble one; and as the meeting of the Electors and Princes is to be held for the purpose of deliberating in regard to the Synod, I, as an humble individual, think that this meeting should also be omitted. For the princes would be urged continually, until they would yield something to please others, and in the end it would give rise to dissatisfaction."