Accompanied by his son-in-law Peucer, by Eber, and several others, he departed for Worms. They travelled by way of Schulpforte and Erfurt, to Frankfort. They arrived there on the 26th of August, and here learned, to their great sorrow, that Schnepf, Strigel, Stössel, and the Counsellor Monner, of Weimar, were earnestly engaged in Worms, in urging a condemnation of all the errors which had been introduced. They intended this for Melanchthon particularly. He at this time wrote to Camerarius: "Many sorrows are troubling me, partly the cruelty of my foes, and also the misfortunes of my son, who, although he is still alive, is suffering great bodily and mental debility." On the 28th of August, they arrived in Worms. The Theologians were filled with joy when they again beheld the countenance of the aged and venerable Melanchthon. One of his enemies, the before-mentioned Monner, thus wrote to Flacius about this: "All our Theologians here received him in the most honorable manner, and adore him almost like a deity. When we came out of Church three days ago, all greeted him as their instructor, but I stoodaloof. When he saw me, he said, rather coldly, 'Doctor!' and slightly touched my hand. He immediately turned away from me, and departed to his lodgings, accompanied by a large number of persons. I and Martin Stössel immediately went to our own. His heart seems to be entirely estranged from me. But I do not care the least for this, and I believe that we should not seek the friendship of persons who pollute the pure doctrine, yea, I rather believe we should fly from them, in obedience to the passage: 'If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed.'"
This Basilius Monner, together with his Weimarian friends, endeavored to persuade the Theologians to condemn Adiaphorism, Maiorism, Osiandrism, and Zwinglianism, before the opening of the Religious Conference. "For," as Eber wrote, "these, in their judgment, are the only heresies in Europe which ought to be destroyed root and branch." Flacius, by his letters, also incited his Weimarian friends to insist upon this. Besides this, their instructions required the same. On the 5th of September, the Theologians of the Augsburg Confession met, for the first time, in the town-hall. Here Monner rose up, and declared that their instructions enjoined it upon him and his colleagues to insist, first of all, upon a condemnation of errors, so that they could then oppose the Papists even as one man. Schnepf also arose, and declared that if this should not be done, they would not have anything further to do with the Conference. But let us hear what Melanchthon says of this, in a letter to Prince Joachim, of Anhalt, of September 6th: "The first act was an accusation against myself, taken almost word for word from the libels of Flacius, and brought forward by Schnepf. I brieflyreplied to them, that we all agreed in doctrine, because we all adopted the Augsburg Confession, together with its Apology, and Luther's Confession, which he wrote prior to the Council of Mantua. I also spoke a little of my views, that I believed it would be better to retain the order of festivals, and other usages, which were not sinful in themselves, than to leave the churches; I appealed to the opinions of the other persons who were present, and added, that it would give me very great pleasure if I would be entirely excluded from the deliberations of this Conference. The envoys of the princes fully agreed with me, and admonished the accusers to lay their private disputes to one side, and to unite in a general deliberation how the enemy should be refuted. This was done yesterday. I do not know, as yet, what my accusers propose to do further. I bear these calumnies with equanimity. I wrote the Confession and the Apology, which they constantly quote; and now they are debating how they shall get rid of their author. However, I trust that, with God's help, I have been able to be of some use to students. I would much rather always engage in this work, than quarrel in such conferences, in which I have witnessed and experienced many deplorable conflicts."
The majority insisted upon leaving particular condemnations for the present, until the articles referred to should come up during the regular course of debate. The protestation of the Weimarians was not entered upon the minutes, but they succeeded in having it received as their personal conviction, by the envoys of the princes.Julius von Pflugwas elected President of the Conference, and called the speakers of both sides together on the 11th of September, to open the discussion. Melanchthon wrote: "According to the custom of orators, he spoke of the evilsproduced by discord, in his address. Sidonius replied, and I succeeded him. I mentioned some reasons why we were obliged to differ from our opponents. Our friends are all one in their Confession. The Weimarians, and they alone, had demanded some condemnations."
But soon violent contentions arose, especially in regard to the source of knowledge. The Catholics insisted upon the continual agreement of the Church, but the Protestants would not suffer any other authority than the Bible and the most ancient confessions. Original Sin elicited a still more excited debate. The cunning Bishop Sidonius of Merseburg made these contentions a desirable excuse for breaking up the conference. He knew the two Protestant parties, and imitated those, as Melanchthon says, who wish to drive the bees from their hives: smoke is blown in for this purpose. "So they are seeking plans to divide us, and to break up the conference. I have observed all along that our opponents neither desire the truth nor union." This was written to Matthesius, September 29th.
On the 2d of October, he made the following report to the Elector Augustus: "By the grace of God, our side made a very good beginning. But afterwards the cunning Papists insisted upon knowing whether we were all of one and the same opinion. I replied repeatedly in the public assemblies, that we all agreed in the Confession. But now the Weimarians presented their condemnations, and because they saw that they could not keep pace with the other Protestants, they departed in the beginning of October, declaring that they had been excluded from the Conference. The other Theologians wished to continue, while the Catholics rejoiced at this rupture, and said that they did not know who were the true adherents of the Augsburg Confession. The President Pflug postponed the sessionsuntil the King should decide the matter." He wrote to Matthesius, October 3d: "I very much doubt whether this debate, which has been commenced between us and our opponents, will be continued. Everything seems to be arranged in such a manner on both sides, that the whole matter will be brought to a conclusion. I earnestly long for the society of my family, and would rather repeat prayers with my beloved sons and daughters than continue to contend with these venomous sophists. However, I shall not leave here until we are officially dismissed."
While Melanchthon was thus expressing so great a desire to behold his family, a change was about to take place in his house at Wittenberg, which caused him great sorrow and many bitter tears. His wife was taken ill on the 27th of September. She had a presentiment of her approaching end, received the Lord's Supper, and as she was now confined to her bed, prayed to God that he might grant her patience. And this her prayer was heard. Not a word of impatience passed her lips, and it was easy to see that she was perfectly prepared to die. An old account says: "In such obedience to God, and with frequent prayer to the Son of God, she fell asleep in Christ; and so peacefully, that those present could scarcely perceive the moment of her death." She died at three o'clock in the morning of the 11th of October. At the time of her death, Melanchthon was in Heidelberg, whither he had been called by the Elector Otto Henry, in order to assist Micyllus in improving the University of that place. He spent some very happy days here, as he was not only receiving honorable attentions from the Prince and the learned, but also enjoyed the opportunity of embracing his beloved brother George. And now his friend Camerarius also arrived. He saw his happiness, but had come to disturbit; for he had been commissioned by the University of Wittenberg to bear the sad tidings to Melanchthon. While they were walking in the garden of the Elector on the following morning, Camerarius discharged this melancholy duty. Melanchthon heard him calmly, raised his eyes to heaven, and exclaimed: "Fare thee well, I will soon follow thee!" And he then began to speak of the troubles of the Church, and the troubled times that were to be expected; but his sorrow for the loss of his wife would still return. He wrote an affectionate letter to his nephew Sigismund, who was staying at Wittenberg at the time, in which he expresses his anguish at the departure of his beloved wife, and calls upon him to act the part of a father in his family. To the letter of sympathy from the University, which Camerarius had brought, he replied on the 31st of October: "That he was seeking all possible grounds for consolation; but notwithstanding all this, my love to her and her daughters always comes upon me again with such force that I am almost overcome." He returns his hearty thanks for the attentions of the University, and closes thus: "If I am to live any longer, I would not wish to live in any place but with you, whose virtues, sincerity, and faithfulness I value so highly. And I also love our well-deserving University, which God has hitherto protected against wicked attacks and the rage of cunning men. I call upon him to guide and protect it for ever."
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 embracethis 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 Faithalone." 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 theLord'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 toindifferent 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. ButI 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.
Thehostility 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 concerningcertain 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."
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 toFree will, a very important point of dispute, he maintained the following:—It is not right to assert thatman 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 thethirdarticle, of theSacrament 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 inRatisbon, 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 onMatrimonialmatters, he speaks ofConsistories, 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 livedhere 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 theRecess of Frankfort. There were four principal points of dispute. Thefirstreferred 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." Thesecondarticle speaks of the proposition, good works are necessary to salvation. Although it is true thatthe new obedienceof the justified is necessary, according to the commandment of God, yet it ought not to be said that it is necessaryto salvation, because the doctrine of grace would be obscured by this. Thethirdarticle, ofthe 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." Thefourtharticle,ofAdiaphora,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 yetmy 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 Imust 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 theSynergisticdispute, 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 theirConfutationin 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 thesemen 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." HisOpinionis 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 andnewZwinglians, without mentioning whom they refer to by the termnew. 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 hisbody and blood upon us. "In regard toFree will, it is very evident that their principal attacks are against me, Philip." He rejects the doctrine that all works, good and evil,mustbe 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 unintentionallyso 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-oneArticles, 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 certainTilemann 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 isinthe 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 secretaryZeislerto 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 maydirect 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 theUbiquity, 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 notexpect any good results, and he therefore endeavored to dissuade them from it, in an opinion published December 18th, 1559, in which he says: "The nameSynodis 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."
While he was thus remonstrating against the holding of a General Synod, the Elector of the Palatinate, the Duke of Würtemberg, and the Landgrave, insisted upon summoning one, and their envoys endeavored to secure theassent of the Elector Augustus to this plan. Melanchthon writes: "I do not know what good this plan will effect, while parties are so greatly opposed to each other." He was also greatly distressed at this time, on account of the persecutions endured by his friendHardeberg, in Bremen, because of the Lord's Supper. Hesshuss, expelled from Heidelberg, came to Bremen, but declared that he could not accept the situation offered to him, until Hardeberg would adopt different views. He proposed a discussion, against which Melanchthon remonstrated in the strongest terms. But when he found that it was nevertheless to take place, he resolved to go to Bremen himself, in order to assist his friend. But Hardeberg would not enter into the discussion, and was deposed in February, 1561. But Melanchthon did not live to see this. He saw heavy thunder-clouds rising around him on every side, animosities were becoming more and more bitter from day to day, and the inmost life of the Evangelical Church seemed to be destroyed. It is not at all to be wondered at, that he began to long more and more earnestly for the eternal world, surrounded as he was by such gloomy prospects. He therefore says, in a letter to Baumgärtner, of Nuremberg, a few weeks before his death: "I am consumed by my longing for the heavenly fatherland; and if I should be obliged to live much longer in this misery, I would wish to get farther away from this barbarity." This wish was soon to be gratified, and we are now approaching his departure; but will first of all briefly view his domestic life, and his manifold meritorious services.
CHAPTER XXXV.
HIS DOMESTIC LIFE.
Ifwe wish to become better acquainted with a great man like Melanchthon, we must follow him from his public into his domestic life. Here his inner life is revealed to the eyes of an observer.
We have already heard that, principally by Luther's encouragement, he married a daughter of MayorCrapp, of Wittenberg, on the 26th of November, 1520. His wife,Catharine, was of the same age as himself. Shortly after his marriage, he was able to write of her to a friend, that she deserved a better husband than himself. It was therefore to be expected that their union would be a happy one, and so it was. They regarded each other with the greatest affection, and thought and felt in harmony. If one, for instance, bestowed anything upon the poor, it filled the other with joy.[24]Frequent attacks of illness disturbed, orwe should rather say promoted, their happiness. He was greatly troubled with the stone; and she suffered from the same disease, and also an affection of the liver. It is therefore not to be wondered at, that the oft-repeated illness of his wife filled Melanchthon with the deepest compassion, and that he often freely expressed his sorrows in his letters. She bore the cross to her own gain, and greatly longed to leave this vale of tears. She endured her sufferings patiently, and found her principal comfort in the book of Psalms, which has so often proved itself a lasting blessing to many souls. Frequently did she utter the prayer in Psalm lxxi, 18: "Now also, when I am old and grey-headed, O God, forsake me not." Camerarius, who was intimately acquainted with her, bears the following testimony: "She was a very pious woman, who loved her husband devotedly; an industrious and active mother of her family, liberal and benevolent towards all, and so careful for the interests of the poor, that she did not only lose sight of her ability and strength in the distribution of her charities, but even interceded for them among her friends, with the greatest earnestness, and even impetuosity. She led a spotless life, and was so anxious to cultivate a pious and honorable character, that she did not concern herself about expensive entertainments, or costly dress."
Their union was blessed by the birth of four children, two sons and two daughters;Anna,Philip,George, andMagdalen. His daughter Anna was born in 1524. Melanchthon was a great friend of children, and regarded his own with the deepest affection. He was particularly devoted to his Anna. At a certain time, this little child entered the room, and found its father weeping. It approached him, and with its little apron wiped away histears. He says of this: "This proof of her love made a deep impression upon my heart." He did not dream, at that time, that the fate of this daughter should cause him to shed many bitter tears in future. At another time, one of his daughters absented herself from home for a long time. When Melanchthon saw her, he asked her, in a jesting way, what she would say to her mother, who would no doubt give her a severe scolding. The child replied, in its simplicity, "Nothing." He was highly pleased with this reply, and he often afterwards made use of it, when attacked by his enemies.
Adami relates: "Upon a certain time a Frenchman paid him a visit. He found Philippus in the nursery, where he was rocking the cradle with one hand while he held a book in the other. When he observed the surprise of his guest, Philip praised the duties of family life, and the gratitude of children towards God in such a manner, that the stranger departed greatly instructed." He felt happy and at home in the nursery and in the family circle, which he called "the little church." His son George, who was born November 25th, 1527, died when he was two years old. He was very much attached to this child, which already displayed extraordinary intellectual gifts. Great indeed, therefore, was his sorrow, when the Lord took it away. He speaks of it in several of his letters. Luther even calls upon Jonas to pray for him that the Lord would comfort him. Luther wrote to Jonas on the 17th of August: "On last Sunday the Lord took away our Philip's son George. You can easily imagine how very difficult it is for us to console this tender-hearted and most sensitive man. The death of his son has filled him with extraordinary sorrow, for he has not experienced this before. Youknow how very important the preservation of his life and health is to us all; we all suffer and sorrow with him."
At the close of the month Luther again wrote to Jonas: "Philippus is still grieving. We all sympathize with him, as a man of his worth richly deserves it. Oh! that all those proud Timons were humbled by crosses like this, who are so proud of their own wisdom, that they do not know how much this man, sinful and feeble though he be, is exalted above many, yea, thousands like Jerome, Hilary, and Macarius, who are altogether unworthy to unloose the shoes' latchets of my Philippus."
The eldest son bore his father's name, and was born on the 13th of January, 1525. This boy suffered very much in his earlier years, so that his father entertained very little hope of raising him. But notwithstanding all this, he lived to the great age of eighty years. He did not possess the talents which so greatly distinguished his father. When very old, he wrote in an album: "I have a desire to depart, and to be with Christ. Philippus Melanchthon, August 9th, 1603."
George Sabinuswas born at Brandenburg, April 23d, 1508. In his 15th year he had come to Wittenberg to pursue his studies. Melanchthon became acquainted with him, and loved him on account of his extraordinary talents. He was particularly distinguished for his poetical talents. When Anna,[25]Melanchthon's favorite, was 16 years old, she was married to this Sabinus, with the consent of her parents. This occurred in the year 1536. In the year 1538, the Elector Joachim of Brandenburg called Sabinus to Frankfort on the Oder, as professor of polite literature.Being an exceedingly vain and ambitious man, he looked upon this situation as too humble, and longed for one more honorable. Such an one seemed to be opened to him, when the Duke of Prussia established a University at Königsberg.
Melanchthon wrote to Camerarius in the Spring of 1544: "Sabinus intends to leave the academy (at Frankfort) because he finds it very difficult to satisfy the demands of so many learned judges. He is looking for hiding-places where he will be able to rule, and from whence he may be introduced to courtly life. This, you must know, is the substance of his plans. Perhaps we may add to this, that he is desirous of removing my daughter farther away from my observation; but I endeavor to be calm."
We may easily conceive that the modest, gentle Anna, could not live happily in such a union. She complained to her parents, for Sabinus was also a spendthrift in addition to all this. By the recommendation of Camerarius, Sabinus was appointed the first Rector of the University of Königsberg, on the 17th of August, 1544. Before removing to this place, Anna and her children remained for some time in the house of her parents at Wittenberg. Melanchthon's love towards his daughter and her children was now renewed and increased, especially as he saw the prospects that awaited them. He wrote to Camerarius: "This journey of my daughter fills me with constant sorrow. But I pray that the Lord may regard our tears. Could you but see how amiably my daughter has deported herself while at home; she is quiet, modest, gentle, very conciliatory, and of a prudent mind."
But she was not destined to remain in this school of suffering for a very long time; for, as we have alreadyheard, the Lord removed her in March, 1547. This was the severest affliction that Melanchthon ever endured. From Zerbst he wrote to his friend Paul Eber in Wittenberg: "I send you a narrative of my daughter's death, which, whenever I read it, or even but think of it, so increases my parental sorrow, that I fear it will injure my health. I cannot banish the sight of my weeping daughter from my eyes, who, when she was asked what she would like to say to her parents, replied: "I think of several things, which fill me with anguish." Camerarius says, that she appeared as a corpse to her father in a dream, in the very night in which she died. Melanchthon wrote to him that his daughter had gently passed out of this life, giving striking evidences of her love towards God, her husband, and children.
It soon appeared that the love which Melanchthon had borne towards his departed daughter was now transferred to her children. He therefore wrote to Sabinus: "I wish our friendship to be a lasting one, and am determined to cherish it faithfully. I shall look upon your children as my own, and they are indeed my own. I do not love them less than I loved their mother. Many know how fondly I loved my daughter; and this love has not been extinguished by her death, but continues to be nourished by sorrow and ardent desire. And as I know how much she loved her children, I believe that I must transfer her affections to myself." Great indeed was his joy when Sabinus, during his journey to Wittenberg in the autumn of 1547, left behind him three daughters and a son. These grand-children were the greatest recreation of the grand-parents. He would sometimes even speak of these children before his hearers.
His youngest daughter Magdalen, born July 18th, 1533,was married to DoctorCaspar Peucer, when she was but 19 years of age. After Melanchthon's death, Peucer became the first professor of the University of Wittenberg, and physician in ordinary to the Elector of Saxony. Their union was richly blessed with children. He endured many persecutions afterwards, because he and some of his colleagues secretly approved of the doctrines of Calvin, on which account they were calledCryptocalvinists. He was compelled to languish in a prison for twelve years. During this time his wife died. One morning he dreamed that he was tolling the bell for a funeral. The rope broke in his hand, and awaking, he cried out: "The rope is broken, and we are free." In the very same moment the door of his cell was opened, and he was liberated. Grief took such possession of his heart, that he was frequently observed weeping during public worship in Zerbst, whither he had retired.
His servantJohnhas likewise been very properly counted a member of Melanchthon's family. This John was a Swabian, who for thirty-four years served him with great fidelity and honesty, managed all his household affairs, and trained and instructed his children. Melanchthon entertained the highest respect for him, and frequently wrote to him, when absent on a journey. This man must have had a truly Christian understanding and heart. When Veit Dietrich upon a certain occasion sent some sermons upon the struggles of the soul of the Son of God to Melanchthon, he replied that he had not read them yet, but intended to read them attentively, and then continues: "My servant, who reads such books with great delight, praises them very much."
When he died, Melanchthon publicly announced his death, and spoke of him in the most touching manner.We will repeat it: "My servant John, born on the Neckar, lived with me four-and-thirty years. He served God with true piety, and towards men he was just, truthful, and obliging. He was chaste, and a friend of chastity. He devoted his mornings to the reading of the Scriptures and prayer, then to the training and instruction of my little sons and daughters, and then to household affairs. He accompanied us in all our times of exile, in time of war and pestilence, and witnessed my life, labors, and afflictions. And time never produced any change in him towards us." This is an honorable testimony for Melanchthon, even as Eliezer was an honor to Abraham.
We must also notice Melanchthon's personal appearance, his manner of life, and devotional exercises. There was nothing striking in his appearance. He was small and thin, yet of good proportions; his chest was broad, and his neck somewhat long. His face was very expressive, his forehead was high, and his blue eyes were full of beauty, intelligence, and gentleness. He was very animated in conversation. The amount of work performed by this man is really amazing, when we remember that he enjoyed but few healthy days in the whole period of his life. He was frequently troubled with sleeplessness; at other times, he was severely afflicted with the stone; and besides this, he was also subject to affections of the bowels. He had accustomed himself to very strict habits of life.[26]He could be found in his study at 2 or 3 o'clock in the morning, both in summer and winter. During the day, he read three or four lectures, attended to the conferences ofthe professors, and after that labored until supper-time. After this, he retired about 9 o'clock. He would not open any letters in the evening, in order that his sleep might not be disturbed by anxiety. As his friends on the Rhine made him frequent presents of wine, he was in the habit of drinking a glass before supper.
His habits were extremely regular. He generally took one simple meal a day, and never more than two. As he was frequently invited to entertainments at Wittenberg, and other places, he could not at all times strictly adhere to this manner of life. He was not fond of luxuries, but preferred soups, fish, vegetables, and eggs. He was fond of conversing at table; and a man of his acquirements, who had conversed with princes, statesmen, and other celebrated persons, was never at a loss for a topic. He was fond of cheerfulness and pleasant jests; but his fervent piety diffused a pleasing and blessed light over his whole walk and conversation. He began every duty in the name of God, and as in his presence. The word of the Apostle Paul, "In him we live, and move, and have our being," was ever present to his mind. He was frequently heard exclaiming, "May our Lord God help us, and be merciful unto us!" When he arose from his bed in the morning, he addressed the triune God in the following brief form of prayer: "Almighty, Eternal God, Father of our Lord Jesus Christ, Creator of heaven and earth, and man, together with thy Son, our Lord Jesus Christ, thy word and image, and with thy Holy Spirit, have mercy upon us, and forgive us our sins for thy Son's sake, whom thou hast made our Mediator according to thy wonderful counsels, and do thou guide and sanctify us by thy Holy Spirit, which was poured out upon the Apostles. Grant that we may truly know and praise thee throughout all eternity!"
After prayer he read a portion of the Bible, and then looked into the almanac, in order to remind himself of the time of the ecclesiastical year, and of the men of God, whose name-days were there recorded. It was only after he had thus sanctified himself by the word of God and prayer, that he began his labors, or wrote the most urgent letters. He always dined regularly at a fixed hour, and here not only a blessing was asked, but the Apostle's Creed was also repeated. He entertained a very high regard for this Creed, and was in the habit of repeating it three times every day. He thus speaks of it in some of his writings: "There are many reasons why we should accustom ourselves to a daily repetition of the Creed. Godly and pious men are in the habit of repeating it at least three times every day. Dr. Jerome Schurff, a wise and learned man, when he found that death was approaching, repeated it almost every hour, and that, too, with such fervency of spirit, that all could see how much he was encouraged and strengthened by this Confession." He also laid great stress upon the Lord's Prayer, the Psalms, and the Ten Commandments; and frequently exhorted his students to accustom themselves to repeat them.
This piety, which he constantly recommended to others, and practised in his domestic life, also animated all the labors of his calling. He regarded his lecture room, in which so many hearers assembled anxious to hear their master, as if it were his Church. He somewhere makes the remark: "Above the entrance of many old churches, we read the inscription, 'My house shall be called a house of prayer,' sculptured in the stone. This inscription should also be placed upon schools, for they are a part of the public worship of God; we there teach and learn the truth, and must unite prayer with it all." In anotherplace he says: "We occupy this position in the name of God, in order that we may preserve and disseminate that truth which gives salvation to the human race; and God demands diligence both on the part of teachers and pupils. We must enter the school with the same feelings with which we enter the temple, namely, that we desire to learn and communicate divine things. If any man enters the school merely to acquire a portion of knowledge, which he may use for gain or empty ambition, let such an one remember that he is desecrating the holiest temple of science."
It was his constant aim to do everything for the glory of God, and to be "a useful instrument of the church." And if this was the case in all his efforts to educate youth, how much more was it the case when the church itself was concerned! He was not one of those with whom Christianity and affection for the church is something so internal that it never manifests itself. He approved of the use of particular forms of prayer. He says: "We are not to despise the verbal prayer, which helps to arouse us. Dr. Jerome Schurff very properly observes: Christ says, when ye pray,say: Our Father, which art in heaven. Therefore it is not sufficient to pray in the spirit, but if it is possible we must also utter words by which the devotional feelings of our hearts are increased." In his prayers he steadfastly relied upon the promises of God, and doubtless frequently rejoiced in having found that which he sought. He loved the house of God, and was a faithful attendant at the public worship of God.Heerbrandof Tübingen, in his Eulogy, bears this honorable testimony: "He was anxious to frequent public worship, not only to set a good example to others, but because he knew that the Holy Spirit exercised his power through the word of God, andthat the Son of God was present, so that his faith might be strengthened, and the spirit of prayer be enkindled in the congregations of the saints; even as he constantly prayed with inexpressible sighs, and offered up prayers and supplications for the church and himself. We, who knew him, are all able to testify in regard to this."
He once remarked to his hearers: "You are not to act in so brutish and impertinent a manner as to think it does not matter even if I do not go to church, for it is nothing but Popery and superstition. No, but it is barbarism to neglect these privileges. There is no more beautiful sight than orderly and holy assemblies, in which men are instructed of God, and where they unite in prayer and thanksgiving. We have here a type of eternal life, where we shall sit in the presence of God and his Son, and hear the Son of God instructing us in reference to the greatest wonders."
In another place he says: "You must connect yourselves with the church, and maintain the public worship of God. You know how frequently the Psalmist prayed: "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life." O Lord, let me live where there is a church, however small. Just as I once related of my little daughter, who said: "Königsberg is a very nice place too, for there they go to church just like here." She saw how glorious these assemblies are. He also in another place expresses his sentiments in regard to this matter in a very decided manner: "We love the united devotions of the house of God. Those who do not come to church, but accustom themselves to walking about, feasting, and other abominations, while the godly are assembled to hear theword of God, will degenerate more and more. They will become swine, lewd fellows, and devils. In my house at Tübingen, in which Dr. Jerome Schurff had also resided, this ancient verse was written upon the walls: "To go to church delayeth not, to give alms impoverisheth not, and unjust wealth remaineth not."
We have heard before, that it was his opinion that the public worship of God should not be entirely devoid of all ceremonies. But the ceremonies should not be opposed to the Scriptures. He did not approve of depriving the churches of their ornaments and pictures. However, we are already sufficiently acquainted with his sentiments in these respects.
It is very remarkable that he attached such great importance to dreams, and the position of the stars. He dreamed a great deal, and in his letters frequently speaks of the stars; and whenever comets made their appearance he looked upon them as signs of evil times, and troubled himself exceedingly. He also relates instances of the influence exerted upon the lives of men by good and evil spirits, from which it appears that he looked upon such influences as very powerful.
CHAPTER XXXVI.
SOMETHING MORE OF MELANCHTHON'S MERITS.
Thereader has had sufficient evidence in the life of our Reformer, that he was indeed a learned man, and performed most valuable services in the church and school. He labored especially to combine science with the work of the Reformation, and to render the study of the Greek and Latin writers serviceable to the cause of Christianity. And he proved very satisfactorily, that these studies can be attended to without sacrificing true Christianity. Of course, there is a very great difference between him and those scholars of our own day, who diffuse a knowledge of heathen authors apart from true Christianity. While the latter are training up a generation which is filled with heathen ideas, and but too often lives a heathenish life, Melanchthon trained pupils who also possessed a thorough knowledge of the ancient languages, but at the same time loved Christian truth. This "Teacher of Germany," as he was called, would still be able to show the teachers of our modern youth, that extensive attainments, and true, living Christianity, are not necessarily opposed to each other, but may be brought to harmonize with each other in the most beautiful manner. How earnestly he labored to instil a thorough knowledge into the minds of his pupils, is manifest from his own words: "To neglect the young in our schools is just like taking the Spring out of theyear. They indeed take away the Spring from the year who permit the schools to decline, because religion cannot be maintained without them. And a terrible darkness will fall upon society, if the study of the sciences should be neglected."
As he himself had attained solid knowledge in his youth, he was also anxious that his pupils should be well grounded in the various branches of knowledge. He was therefore not ashamed to instruct young men in the rudiments of the dead languages. For this purpose he wrote a Greek and a Latin grammar, which were used in the schools until the beginning of the last century. He was instrumental in securing cheap editions of the Greek and Roman authors. But he did not confine himself entirely to the study of languages; he also devoted himself to other branches of knowledge, particularly History. He was very anxious to direct greater attention to German History. A number of excellent scholars were prepared under Melanchthon's superintendence, one of whom, Valentine Friedland, calledTrotzendorf, became very distinguished.
We will not enter into the consideration of his services in Philosophy, the promotion of Eloquence, Ethics, Psychology, Natural Philosophy, and Astronomy, but shall merely say a few words more of the influence he exerted upon trueTheology.
He was mainly instrumental in introducing the knowledge of the Greek language among the Protestants, and also in encouraging them to study the Hebrew, because he saw that a knowledge of the original languages was absolutely essential in order to understand the Holy Scriptures properly. Besides this, as we have heard before, he wrote critical expositions of most of the books of the Bible. HisLatin comments upon the Gospel lessons appointed to be read in the Churches, were delivered before the Hungarians, who did not understand the German language.Christopher Pezelinforms us of their origin: "When the University was re-established after the war of Smalkald, Philip Melanchthon began to explain the Gospels for Sundays and festival days, in his own house, for the sake of a number of Hungarians, who were not able to understand the German sermons in the churches. As a large number of other persons also began to attend these lectures or sermons, in which he explained the principal truths of his text in a familiar conversational manner, he was obliged to hold them in the public Lecture-Room. As he was very skilful in instructing youth, and thoroughly supplied with every kind of learning, he was careful to suit his explanations to the capacities of his hearers, the greater part of whom were young men, and many of them boys."
These lectures were very numerously attended. He was in the habit of beginning to explain the separate verses according to their literal meaning. He then proceeded to inquire whether his explanation agreed with the context, and then went on to develop the doctrines of faith. He laid great stress upon this analogy of Scripture truths. And this alone, which the ungodly commentators of later times did not recognize, throws a full light upon exposition. We are already sufficiently well acquainted with his system of doctrine. Although, as we have seen, he yielded in some points in an improper manner, he nevertheless adhered to the substance of divine truth. The Augsburg Confession was his Confession. Whenever therefore any one attacked the fundamental doctrines of Christianity, as they are represented in the confessions of the first centuries, he would become very much excited, and thought that such personsought to be punished. Therefore he decidedly approved of the burning ofMichael Servetus, who rejected and blasphemed the doctrine of the Trinity. He acted in the spirit of the Old Testament, and forgot, that although such persons cannot be regarded as members of the Christian church, they must be borne with patiently.
He was also in favor of using the strongest measures against the Anabaptists, and other fanatics and heretics. Although he did not look upon this in the light of the New Testament, his view rested in a warm zeal for the purity of the Christian Church, which he looked upon as of the utmost importance. It is true, the objection might be raised here that he himself should not have been so inconstant in many doctrines. But this was very agreeable to many in his own days, who became his followers. He thus became the leader of a party, no doubt against his own will. His followers were afterwards calledPhilippists. It does not belong to our task to write the history of this party, and to present its sad destiny. There are still some divines who esteem Melanchthon's faults as his highest perfections, and look upon him as a man far in advance of his own time, or in other words, as a man who occupies their own position. But if these extollers of Melanchthon would take the trouble to examine his writings, and the additional trouble to compare their own amount of faith with that of the Master of Wittenberg, it would not only result to their own disadvantage, but it would be apparent that they are not even worthy to loosen the latchets of his shoes. For the fundamental doctrines of the Divinity of Christ, of the Atonement, Justification by Faith, and the like, were so fully established in his view, that he would not suffer the least doubt in regard to them. How steadfastly he adhered to them, and how faithfully he reliedupon his Saviour, is proved by his last illness and death-bed, which no doubt may be regarded as among the most edifying upon record, and which we therefore propose to describe at length.
CHAPTER XXXVII.
HE DIES.
A cloudof the noblest champions and witnesses of God had already departed to that place where we rest after the battle, and where the confessor receives the reward of grace. Melanchthon had long before this desired to lay aside his arms, and to celebrate a Sabbath, in which he might sing the new song to him that sitteth upon the throne, with his friends Luther, Cruciger, Veit Dietrich, Sturm, Bucer, Bugenhagen, and all the company of the saints made perfect. He had also expressed this longing towards the eternal home in many of his letters. The most ancient account, that of the University, says in regard to this: "When he had now become worn out, and weary of this life, he prepared himself for death for several years; even as he wrote concerning himself, that he was tired of this life, and was therefore directing his thoughts to another world, and towards his beloved Lord Jesus Christ. That he had done as much as he could in this life, and would leave the rest with God. He comforted himself with the reflection that he had always meant well, and his conscience did not accuse him on this account. And withthis clear conscience, he trusted to go "into the presence of his Lord Jesus, with God's help, no matter what an ungrateful world might say about it." Whenever his opponents attacked him at this time, he would say: "Let them write until they are satisfied, and do whatever they please, I shall not trouble them much longer. But I, with God's help, will continue to teach diligently, and present a simple exposition of truth to the young, as long as I live, and will pray God to grant me a joyful departure." To this mental weariness, bodily infirmities were added. He began to experience great difficulty in writing letters, which he had done with much ease formerly; and his eyes, too, grew weaker.
On the 30th of March, 1560, he departed for Leipzig, in order to examine the stipendiaries of the Elector. After he had finished his labors, he left Leipzig on the 4th of April. His journey affected him very unfavorably, for the air was inclement and cold, and they were riding against a cutting north wind. He said, even while in the carriage, "that he had not felt the coldness so much during the whole winter, as he did now." He was able to sleep very little during the night from the 7th to the 8th of April; towards morning he was affected with fever, accompanied by a cough and shortness of breath, and his eyes appeared so sunken, that his friends were terrified. But notwithstanding all this, he roused himself from his couch to attend to his duties, but found himself so much exhausted by his efforts, that he was repeatedly obliged to totter to his couch, to refresh himself. During this day, he yet wrote a short letter to Moller, and apologized for its brevity on account of the severe pain he was suffering. His son-in-law, Doctor Peucer, thought that the affection of the stone, with which his father-in-law had suffered severelybefore, was again making its appearance, and had a bath and warm poultices prepared for him.