However, the Elector caused a writing to be prepared for the Diet, called "The Reformation of Wittenberg," composed by Melanchthon. The Theologians of Wittenberg sent this work to the Elector, together with a letter, in which they say: "We have with due submission placed together our humble opinion, and have shown by what we intend to abide to the last." The work itself was divided into five parts, treating of the pure doctrine, the true use of the sacraments, of the ministry, of the maintenance of proper discipline, of the support of needful studies and schools, and also adds one article concerning bodily protection and support. It was a mild and simple confession of the truth. At the same time, they also delivered an opinion in regard to one of Bucer's works, which had been sent to them for this purpose by the Elector. Bucer had proposed that at the Diet, the Evangelical states should unite in a complaint against the Pope, and refuse to acknowledge that he is the regular ecclesiastical power; and therefore they should labor to bring about a general reformation. But, as it was generally said that the Emperor and the King of France intended to bring about the General Council, those at Wittenberg had good reason for declaring that the Emperor would reject such proposals on the part of the States. They should only wait until the meeting of the Council, for it would propose articles which would enable well-meaning men to see the folly of the Pope and bishops. They did not, therefore, agree with the Opinion of Strasburg, and the Elector was perfectly satisfied with their judgment, for he said: "If the states on our side should accuse the Pope and his adherents before the Emperor, they would by this acknowledge his Majesty to be a judge in this matter."

The result would be bad, for the Emperor was greatly influenced by the Spanish bishops and priests, "and we have not been able to permit or approve of men being judges of the word of G.o.d." He also thought it would be best simply to abide by the Augsburg Confession, "for in it nothing is withheld from the Pope and his party," and there is no complaint made. But although he considered the work of his Theologians too mild, the chancellor defended it in a lengthy report of the 20th of January, in which he proves that it agrees fully with the Augsburg Confession and Apology, "which have, by the grace of G.o.d, accomplished much good." "G.o.d willing, this Reformation will do the same, and will serve to destroy and to disgrace the venomous priests before the world, and his Imperial Majesty also. And your Grace will observe that Martin and the rest agree fully with him in this." To the wish expressed by the Elector, that Luther should write something against the Pope, the prudent chancellor replied: "May it please your Electoral Grace to spare Martin, until we see that the Papal Council still carries on this villany. Then it will be necessary for him to use the axe valiantly, for which he has been gifted by G.o.d's grace with a more valiant spirit than other men." This axe Luther not long after wielded with destructive force, in his publication called, "The Papacy at Rome, founded by the Devil." The Landgrave of Hesse did not find much to object to in the Wittenberg Reformation.

But at the Diet of Worms, which began at the end of March, it was not brought into notice at all, the Protestants themselves not insisting upon its delivery. The Emperor's great object at the Diet of Worms was to induce the Protestants to send delegates to the Council of Trent, which was to be actually convened during the same year. This, however, they refused to do in the most decided manner. He then appointed another Diet, to be held in Ratisbon, January 6th, 1546, at which a religious discussion should take place. They saw very plainly that the Emperor contemplated violent measures, and therefore the Protestants met at the end of the year 1545, in order to renew the League of Smalkald. The Theologians of Wittenberg also advised this League, and said: "We pray that Almighty G.o.d may incline the princes and rulers to a cordial, lasting, and inseparable union." But this union was the very thing that was wanting. They resolved to accept the religious discussion at Ratisbon, but to protest against the Council of Trent, which began at last on the 7th of January, 1546. Melanchthon drew up a memorial to this effect.

As the Protestants had declared that they would send representatives to the discussion at Ratisbon, it was now necessary to elect these delegates. We may suppose that the Court of the Elector had fixed upon Melanchthon, who had given such repeated evidences of his capability.

But Luther appealed to the Elector with the words, "As it will be a useless and ineffectual council, of which we can hope nothing, Philip, who is indeed very ill, should be spared." In order to prevent Melanchthon's journey to Ratisbon, he even went to Bruck, and explained the state of things to him. Of Melanchthon, he said: "He is a faithful man, who fears or shuns no one, and besides this he is weak and sick. He had no little difficulty in getting him home alive from Mansfeld, for he would not eat or drink. If we should lose this man from the University, it is likely that half the University would leave on his account. He would not advise, but most faithfully dissuade them from sending him."

They should send Dr. Zoch and Dr. Maior, who was at least more learned than the Emperor's a.s.s. Cruciger also begged that he should be excused from this discussion and journey. "However, if I knew," said the chancellor in his report, "that Melanchthon would not be excused from the disagreeable affairs at Mansfeld, I would rather advise and urge that he should be sent to Ratisbon. And Philip himself said that he would rather do the last than the first." The Elector yielded, but first summoned Melanchthon to Torgau, in order to consult with him about the discussion at Ratisbon. He here, on the 11th of January, published an Opinion, in which he said that it is not known whether the Emperor will again present one of Groper's books, or whether the Augsburg Confession would be discussed, article upon article. The Emperor was accompanied by a Spanish ecclesiastic, called MALVENDA. Melanchthon thought that _he_ would not fail to oppose the article on Justification. If they desired to destroy the whole discussion, it would be most useful to begin with this article, which is now known and highly esteemed throughout Germany, and among all the G.o.dly. This would soon bring matters to a close, and the Protestants could then publish a protest, that the opposite party would not be convinced, and that it would evidently be entirely useless to carry on further negotiations.

The two persons pointed out by Luther, GEORGE MAIOR and LAURENTIUS ZOCH, were now chosen to attend the religious discussion at Ratisbon. It is said that when Maior once more visited Luther before his departure, he found upon the door of Luther's study the following words in Latin: "Our professors must be examined concerning the Lord's Supper." Maior asked him: "Venerable Father, what is the meaning of these words?" Luther replied: "They mean just what you read, and as they say; and when you return home again, and I too, an examination must be held, to which you as well as others shall be called." But when Maior in the most decided manner declared his adherence to the true doctrine of the sacrament, Luther spoke at length of this matter, and exhorted him to confess the same in the Church, in schools, and in private conversations, and by these means strengthen the brethren, lead his friends into the right way again, and oppose the wanton spirits. He who has the true Confession cannot stand in one stable with heretics, nor give fair words to the devil and his knaves. A teacher who says nothing against errors is worse than an open fanatic. He either lies under one cover with the enemies, or he is a doubter and weathervane, who is merely waiting to see whether Christ or the devil will gain the victory; or he is altogether in a state of uncertainty, and is not worthy to be called a disciple, much less teacher."

Thus Luther spake, and Maior thanked him for it. How steadfastly Luther adhered to the truth, which he had recognized in regard to the important article of the Sacrament, may be inferred from this, if it were not known long before. Yet we also know that he was at this time on the most friendly terms with Melanchthon, whom he twice took along with him to Eisleben. Philip was often found at his table, and there was nothing but friendship between them. But in a few days this friendship was to receive a wound which this world could not heal. I do not refer to any change of doctrine, but to Luther's death, which to Melanchthon's great sorrow occurred very unexpectedly at Eisleben.

CHAPTER XXIV.

LUTHER DIES, AND MELANCHTHON MOURNS.

Melanchthon saw him, his dearly beloved father, for the last time, on the 23d of January, 1546, on which day Luther with his three sons departed for Eisleben, there to a.s.sist in settling the difficulties between the Counts of Mansfeld. It is not a part of our design to describe the particulars of Luther's journey, his labors in Eisleben, his short illness, and his blessed death. Melanchthon wrote to Jonas, (and doubtless sent the letter along with him,) that the angel of the covenant might accompany the Doctor, and a.s.sist him in his efforts to restore a lasting and beneficial harmony between the Counts of Mansfeld; and adds, that he was prevented from accompanying him by indisposition. He was at that time suffering from constipation, which he attributed to the stone. And on the 31st of January he wrote to Luther himself that his wife had been greatly troubled about him and the boys, because they had heard that the river Saale was very much swollen. "Now we pray," he adds, "the everlasting G.o.d, and Father of our Lord Jesus Christ, that he would bring you all back again in health, when you have been successful in restoring harmony among the Counts of Mansfeld. By G.o.d's grace, we are here in the enjoyment of peace; G.o.d grant that it may last for a long time." He received the most hearty greetings from Eisleben. On the 18th of February, on which day Luther had already made his happy departure from this world, Melanchthon yet wrote to him. We will here present the beginning of this letter: "To the venerable man, Dr. Martin Luther, distinguished by learning, virtue, and wisdom, the restorer of the true doctrine of the Gospel, his dearest father! Revered Doctor, and dearest Father! I thank you that you have written to me so often and kindly. And we now pray G.o.d, the eternal Father of our Lord Jesus Christ, that he would lead you all safely home." This prayer was not to be heard, or rather it was to be heard in a far higher sense. On the following day, February 19, he already received the sad tidings of the departure of his dear father, from Jonas. At 9 o'clock he was to lecture on the Epistle to the Romans, but his sorrow would not permit him to do so, and he said to the a.s.sembled students: "Beloved, pious young men!--you know that I proposed to explain to you the Epistle to the Romans, according to the simple and natural meaning of the words, because in this is contained the true doctrine of the Son of G.o.d, which G.o.d in special mercy has also revealed to us, in this our day, through our venerable father and dear teacher, Doctor Martin Luther. But I have this day received so sad a letter, which troubles and afflicts, and discourages me so much, that I doubt whether I shall be able in future to discharge the duties of my office in the University. What this is I will now relate to you, especially as other persons have also advised me to do so, and especially that you may know how it came to pa.s.s, so that you may not relate it differently from what is true, or may not believe other persons who may circulate false reports in regard to the matter, as is generally the case.

"On Wednesday, February 7, shortly before supper, Dr. Martinus was attacked by his usual affection, a pain in the pit of the stomach, with which he was several times afflicted here. This returned after supper, and as it did not cease, he went into his chamber, and laid himself down for about two hours, until the pains had become much worse. He then called Doctor Jonas, who slept in the same room, and asked him to request Ambrosius, the tutor of his sons, to make a fire in the room. He then went in, and was soon surrounded by Count Mansfeld and his lady, and many others, whose names, on account of haste, are not mentioned in this letter. On the morning of Feb. 18, before four o'clock in the morning, he commended himself to G.o.d in this prayer: 'My dear heavenly Father, eternal, merciful G.o.d! Thou hast revealed unto me thy beloved Son, our Lord Jesus Christ; him have I taught and confessed, him I love and honor as my dear Saviour and Redeemer, whom the wicked persecute, despise, and revile. Take my soul to thyself!' He then thrice repeated the words: 'Into thy hands I commend my spirit, thou hast redeemed me, O G.o.d of Truth!' and then said: 'G.o.d so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.' This prayer he repeated several times, and was thus taken by G.o.d into the everlasting school, and eternal joy, where he is now enjoying fellowship with G.o.d the Father, Son, and Holy Ghost, together with all prophets and apostles. Alas! the Chariot of Israel is gone, which ruled the Church in this last age of the world. For a.s.suredly this doctrine of forgiveness of sin, and of faith in the Son of G.o.d, was not invented by the wisdom of man, but was revealed by G.o.d through this man, as we ourselves have also seen that he was awakened by G.o.d. Therefore let us willingly remember him, and love the doctrine which he proclaimed; let us also live more discreetly and moderately, and consider what great troubles and changes will follow the departure of this man. I beseech thee, O Son of G.o.d and Immanuel, who wast crucified for us, and didst rise again, to rule and protect thy Church. Amen."

Thus Melanchthon spoke and prayed, with tears and with a troubled heart.

His hearers were so deeply affected, that it seemed, as Selnecker says, as if the very walls were weeping, for all manifested their sorrow by sobbing aloud. On the 19th of February, he inquired of Jonas on what day they would arrive in Wittenberg with the corpse. In this letter, he also expresses his great sorrow on account of the death of this beloved man: "We are greatly troubled at the loss of such a teacher and leader, not only on account of the University, but also because of the Church Universal of the whole world, which he led by his counsels, doctrine, reputation, and the power of the Holy Ghost. Especially are we troubled when we think of the dangers and storms which will come, since he has been called away from his post.... But let us call upon our Lord Jesus Christ, who has said, I will not leave you comfortless, that he may continue to guide and preserve his Church, and let us thank him for the benefits he has conferred upon us through Dr. Luther, and let us hold Luther in grateful remembrance." On the same day, he also informed Amsdorf of this calamity, and concluded thus: "Although I have no doubt that many worthy persons everywhere will grieve most sincerely, I yet know that your grief will be still greater, because he had no older and dearer friend than you, and you loved him as a father. You have therefore a great personal reason for your sorrow. But to this must also be added public reasons, for after his death we seem to be threatened by many other evils; but I pray and conjure you, for G.o.d's sake, that you would encourage yourself with the divine consolations afforded us in the Gospel, and that you would remember us and the Church."

About noon on the 22d of February, Luther's remains arrived at the Elster gate of Wittenberg, and amidst the ringing of all the bells, and the escort of a vast, deeply-moved mult.i.tude, were solemnly conveyed to the Electoral church, where the Elector had a.s.signed him a resting-place. Melanchthon also walked in the procession; and after Bugenhagen had, with many tears, preached an affecting funeral sermon, Melanchthon also ascended the pulpit, and delivered a Latin address, the substance of which we propose to relate.

"Although my own great sorrow almost forbids me to speak in this great sorrow of all pious hearts, and of the Church of Christ, yet, as I am to say something to this Christian a.s.sembly, I will not, after the manner of the heathen, merely praise the departed one, but would rather remind this honorable a.s.sembly of the great, wonderful, and divine guidance of the Church, and of the many dangers with which it must always contend, in order that Christians might learn so much better what should grieve them most, what they should seek and ask of G.o.d, more than anything else." Thus he commenced, and then spoke of _the office_ which Luther had filled in the Church.

He mentions particularly what he had done in respect to doctrine, how he had taught true repentance, justification by faith alone, the difference between the law and the Gospel, and true good works; how he had translated the Holy Scriptures, "in such a clear and plain manner," into the German language, and had also written other useful books.

"Therefore, there can be no doubt but that pious Christian hearts will for ever continue to praise and glorify the divine blessings, which he has given to his Church by the hands of this Doctor Luther. They will first of all praise and thank G.o.d for it; but after that, also confess that they have been greatly benefited by the faithful labors of this worthy man in his writings and preaching, and that they owe him thanks for all this." He now speaks of it, that many reproached Doctor Luther "on account of being too severe and rough in his writings." He would reply to this, in the words of Erasmus: "G.o.d has also given a severe and rough physician to the world, which in this latter time has been filled with grievous plagues and defects." But he is truly blamed too much. "He always faithfully and diligently defended the true faith, and always maintained a good, sincere, and undefiled conscience. And every one who knew him well, and had much intercourse with him, must confess that he was a very kind-hearted man; and when among others, was always friendly, amiable, and gracious in his conversation, and by no means insolent, stormy, obstinate, or quarrelsome. And yet withal, there was an earnestness and bravery in his words and gestures, which should be found in such a man. In short, he had a heart, faithful and without guile, words gracious and friendly, and, as St. Paul requires of the Christian, 'whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report.' Therefore, it is evident that the severity which he manifested in his writings against the enemies of the pure doctrine, did not proceed from a quarrelsome or wicked spirit, but rather from his great earnestness and zeal for the truth. This testimony must be given by us, and many pious persons, who saw and knew him intimately." He then proceeds to say: "No unchaste act or any other vice was ever discovered in him, no word leading to tumult or rebellion was ever heard from his lips, but he always exhorted men to reconciliation and peace; he never mingled other things with matters of religion, and never made use of any intrigues to strengthen his own power or that of his friends."... "I myself have often heard him pray with many tears for the whole Church. For he daily took time to repeat a few Psalms, with which he mingled his prayers to G.o.d, with sighs and tears, and often, in his daily conversation, expressed his displeasure against those who, because of their indolence or business, pretend that it is sufficient to call upon G.o.d with a brief e.j.a.c.u.l.a.t.i.o.n."... "We have likewise frequently seen, when great and important debates in regard to sudden and dangerous emergencies arose, that he always exhibited great courage and manliness; for he was not easily terrified, and did not lose confidence on account of threats, or dangers, or terror. For he trusted to this sure foundation, as upon an immovable rock, even upon the help and support of G.o.d, and permitted nothing to take this faith and confidence from his heart. Besides this, he possessed so great and keen an understanding, that he could tell before all others what should be advised and done in intricate, dark, and difficult affairs and disputes.

That so worthy a man, gifted with such a mind, of sound learning, and tried and experienced by long practice, gifted with many lofty, Christian, and peculiar virtues, chosen by G.o.d to raise up the Church; one, too, who loved us with all his heart as a father; that such a man should have been called away, and has departed from this life, and from our midst and a.s.sociation, even from the foremost place of all, is surely enough to call forth our sorrow and distress. For we are now like poor, wretched, forsaken orphans, who have lost an affectionate and excellent father. However, as we ought to obey G.o.d, and resign ourselves to his will, we should for ever cherish the memory of this our beloved father, and never suffer it to be effaced from our hearts." The speaker then proceeded to describe the pleasant lot which had fallen to the sainted one in heaven, after having found that for which he had wished for a long time. "We ought not to doubt that this our dear father, Dr.

Luther, is present with G.o.d, in external happiness." It is G.o.d's will that we should always remember his virtues, and the blessings bestowed upon us through him. We should faithfully discharge this debt of grat.i.tude towards him, and should acknowledge that he was a precious, n.o.ble, useful, and blessed instrument in G.o.d's hands; and we should study his doctrine diligently, and preserve it faithfully. We should also regard his virtues as an example to be imitated by us; such as his piety, faith, earnest and fervent prayer, fidelity and diligence in office, chast.i.ty and modesty, prudence, anxiety to avoid everything which might cause tumults and other offences, and a constant pleasure and desire to learn more and more.

Thus Melanchthon spoke with a sorrowful heart. He felt more than all how much he had lost in Luther, who might well be compared to the st.u.r.dy oak, against which this timid man could often lean. He expressed his sorrow in every direction, as his letters at this time prove. And his way was gradually becoming lonely, for his dearest friends were dying, as for instance Spalatin; and the departure of another, his beloved Myconius, who had once before been s.n.a.t.c.hed from the bonds of death by the faith and prayer of Luther, was also near at hand. Myconius was suffering with bronchitis, and it was evident that he would soon rest from his labors. It was at this time that Melanchthon addressed two letters to him, which we present on account of their consolatory contents. On the 1st of March, 1546, he wrote: "I most earnestly wish that G.o.d, the Father of our Lord Jesus Christ, might again restore your bodily strength, so that you might serve the Church longer, and superintend the studies of your sons. But if G.o.d, my Frederick, has resolved to call you away, oh! then consider into what an a.s.sembly you shall be admitted; to G.o.d, and his Son given for us, to the patriarchs, prophets and apostles. You will see and converse with those who shall proclaim the glory of G.o.d to you without deceitful arts. I seek their intercourse with such ardent desire, that I am often sorrowful that I am obliged to sojourn longer in this earthly prison, especially as I am constantly contending with great sufferings and dangers. Rather would I be torn in pieces than unite with those deceivers who are at present endeavoring to consummate false unions. And yet you know that I am constantly called to attend these artful proceedings. Therefore I beseech you to commend the Church and me to G.o.d!" And on March 4, he wrote: "Dearest Frederick! The gracious word of the Son of G.o.d has frequently comforted me in great afflictions: '_Neither shall any man pluck them out of my hand._' We will not seek any other explanation of the sheep, than that given us by Christ, who calls those his sheep who hear and love the Gospel. We are such, without doubt. Therefore, in all the dangers of this life and of death, we should entertain the confiding a.s.surance that the watchman and defender, our shepherd, the Son of G.o.d, is with us always. Since Luther has been called away from this mortal state of existence, I have, besides my sorrow, additional cares and labors."

On the 7th of April, Myconius died, to the great sorrow of Melanchthon, who thus expresses it in a letter to Jonas: "Frederick Myconius, after contending with his disease for a long time, has at last been called away from this mortal life. You see that the righteous are gathered in, that they may not behold the approaching calamities, which may G.o.d lessen, as we pray." These calamities were nearer at hand than he thought.

CHAPTER XXV.

WAR AND THE MISERY OF WAR.

While Luther's death was not only deeply moving Wittenberg and Saxony, but all the friends of the Gospel elsewhere, the religious discussion of Ratisbon, which had been commenced on the 27th of January, was in full operation, but not in a very encouraging manner. For the Spanish Ecclesiastic, MALVENDA, proved himself to be a proud and obstinate priest. He had proposed nine propositions in regard to the article on Justification, which were composed in such a way that it was altogether impossible for the Protestants to accept them. The latter, therefore, declared in a protest, that they intended to abide by the Augsburg Confession, and regarded this as the true Catholic and Christian doctrine. The Theologians of Wittenberg were of the same opinion; and, in a letter to the Elector of the 5th of March, declared: "Dr. Martinus has left a valuable jewel behind him, even the true meaning of Christian doctrine, which we wish to transmit, undefiled, to our posterity. May G.o.d grant us his Grace and Holy Spirit for this purpose!" But on the banks of the Danube, that is, in Ratisbon, the Imperial party would have nothing to do with this pure doctrine, and laid every difficulty in the way of the Protestants. Indeed, it appeared more and more, that the whole discussion was a mock-fight, and that the Emperor was determined to cut the Gordian knot with his sword. He indeed did not wish this to be made known, for he was a deceitful man, who well knew how to conceal his thoughts. But the Elector saw through his disguise, and ordered his Theologians to retire from the discussion at Ratisbon. They returned in the beginning of April.

Melanchthon about this time prepared an opinion in the name of the Theologians, in which resistance against the Emperor is declared to be a duty: "If it is true that the Emperor intends to fall upon these States on account of religion, then it is doubtless right that these States should earnestly protect themselves and their subjects, with the help of G.o.d." When the Emperor, therefore, came to Ratisbon, and had opened the diet on the 5th of June, the Protestants were forced to ask him the reason of his warlike preparations.

He distinctly told them "that, as he was unable to restore peace in Germany by mild measures, he was obliged to proceed against the disobedient with the power of the Empire." The Pope united with him, and published this treaty, in which he openly speaks of the extermination of heretics. Melanchthon wrote about this to Amsdorf, on June 25th: "It is certain that the Emperor Charles is preparing to wage a terrible war against the Elector of Saxony and the Landgrave. Already large armies are gathered in the neighborhood of Guelders, and troops, to be supported by the Pope, are expected from Italy. Charles does not conceal that he intends to wage war against the Duke of Saxony; for he called together the deputies of the cities in Ratisbon, and exhorted them not to a.s.sist the Duke of Saxony. But the cities n.o.bly and firmly declared that they would not forsake their ally in the hour of danger. So much of the beginning of the war. But as G.o.d protected the house of the widow of Zarephath, so I pray that G.o.d would protect our princes, who govern justly, and do many good services to the churches and the studies of religion." As the treaty between the Pope and the Emperor was published, the Protestants opposed it in a public address, in which they a.s.serted that the Emperor had been instigated to this war by the Roman Antichrist, in order to suppress religion, and German liberty. On the other hand, the Emperor gave as a reason the disobedience of the princes, which was particularly shown in their invasion of the rights of the bishops and founders, in the expulsion of the monks, and also because they detained the Duke of Brunswick in custody. The Pope ordered public prayers for the extermination of heretics, but the Protestants made all possible preparations to resist the Emperor.

Melanchthon published Luther's excellent little book, "A Warning to my beloved Germans," and added an encouraging introduction, in which he says: "Let all who fear G.o.d in Germany, now seriously consider and remember what they owe to G.o.d in these terrible warlike preparations.

For now that it is known that the Pope is lending such great aid in money and soldiers to carry on this war, there can be no doubt that it is his princ.i.p.al aim to exterminate the true doctrine, which is now preached in our churches, and to re-establish and secure forever his own idolatry and errors, by shedding of blood, murder, the lasting destruction of the German nation, and by dismembering all the Electoral and princely families." He encourages resistance, and adds: "I am surprised that wise men have suffered themselves to be induced to begin this war. But it is not only the work of men, the devil's rage, and desire to bring about greater destruction and misery in Christendom....

But I pray all G.o.d-fearing men earnestly to beseech G.o.d to protect his Church, in which the true doctrine is preached, and also every Christian government. Besides this, all such should remember that every one is in duty bound to aid in preserving the true Christian doctrine, according to his position and means. For this we live, and we cannot do a better work in this life."

The Imperial ban of the Empire against the Elector and the Landgrave, the two leaders of the league of Smalkald, made its appearance on the 20th of July. Besides this, Duke Maurice of Saxony, who was full of ambition, betrayed the cause of his relative, the Elector, and the cause of the Protestants in general. He went over to the Emperor's side. But before the Emperor had gathered his troops, the Protestants were already standing on the banks of the Danube, in the month of July, with an army of 40,000 men, prepared to strike. But they did not make a good use of their favorable position, for they could at this time have brought the war to an end by one decisive blow. The experienced commander of the Upper Germans, SEBASTIAN SCHaRTLIN, wished to fall upon the Emperor, who with a few hundred men was then in Ratisbon, and compel him to make peace. But his plan was defeated by the scruples of the leaders of the League, until the Emperor had received reinforcements, and was now able to a.s.sume an offensive att.i.tude. He soon became master of the Danube, and entered Swabia. When the leaders of the League now proposed terms of peace, he ordered them to surrender at discretion. Here they also learned that Duke Maurice had united with the Emperor, and therefore the two leaders of the League resolved to return to their own dominions, in order to protect them, especially as Maurice had already entered the Electoral dominions, and was capturing one city after the other. The Emperor had also promised the Electoral dignity to Duke Maurice. When the princes retreated, with the intention, it is true, of meeting the Emperor the following spring with a stronger force, they placed the game entirely in his hands. He conquered, and laid under contribution, the various confederate cities in Southern Germany; and on the Rhine, humbled the aged Duke Ulrich, of Wurtemberg, and deprived the aged Archbishop of Cologne of his princely dignity. He had thus covered his rear in Swabia and on the Rhine, and was now able, without much difficulty, to shift the war into the dominions of the two leaders of the Confederation.

While the Emperor was proceeding thus in Southern Germany, and on the Rhine, the Elector, John Frederick, entered Thuringia with 2000 men, and soon swept away the armies of Duke Maurice. He even entered his dominions, and conquered the whole land, with the exception of Leipzig.

At Altenberg, he was opposed by Maurice and his ally, the Margrave Albert, of Brandenburg, but in vain. For the Margrave was taken prisoner, and Maurice evacuated the country. Thus John Frederick stood as a victor upon the banks of the Elbe, but without taking advantage of his victory.

We may easily suppose that the University and schools could not prosper much in these warlike times. When the troops of Duke Maurice were advancing, it was thought advisable in Wittenberg to dissolve the University. The Margrave Joachim offered a retreat to Melanchthon. Many fled to Magdeburg, but Melanchthon selected Zerbst, when the troops of Maurice threatened Wittenberg. We may conceive the feelings of Melanchthon's heart, when aged sires, women, and children, were thus compelled to flee, in mid-winter, in a snow-storm. He was received in a hospitable manner at Zerbst, and at the same time also received invitations from Brunswick and Nuremberg. But, while everything looked so gloomy, the sky a.s.sumed a bright appearance at the return of the Elector, who had so expeditiously cleared his dominions of hostile troops. Melanchthon, too, returned to Wittenberg, now freed from the siege, but only for a few days, as matters were still in a state of insecurity and uncertainty. He returned to Zerbst, and was destined soon to experience greater calamities than ever before. But, although he was greatly afflicted, he comforted himself with the word of G.o.d. He at this time wrote to Camerarius: "Let us be a.s.sured that G.o.d will preserve the seed of his Church and of the truth, as he has so repeatedly promised in his divine word, and let us not doubt that G.o.d has our welfare at heart, even if the world should be destroyed." In the beginning of February, 1547, he again returned to Wittenberg for a few days, and thence wrote to the Elector to make peace, but without effecting anything.

While Melanchthon was deeply afflicted by the death of his beloved daughter ANNA, who had been married to Sabinus, and died on the 26th of February, in the flower of life, he was also to behold calamities falling upon the dominions of his prince from every quarter. The Emperor had arisen with the determination to subdue John Frederick. He united with his brother Ferdinand and Duke Maurice, at Egra, and advanced into the Electoral dominions with 27,000 men, while the Elector had rapidly retreated to Wittenberg, which was well fortified. But he was overtaken by the Imperial cavalry. A battle was fought at Muhlberg, April 24. The pious Elector was at the time attending divine worship, and thought that he ought to remain until the close; he was overtaken on the heath of Lochau, and after a brave resistance on his part, was made prisoner.

The Emperor received him in a very ungracious manner, and ordered him, together with the captive Duke Ernest of Brunswick-Luneburg, to be conveyed to the camp. Intoxicated by his victory, he even went so far as to p.r.o.nounce sentence of death upon the Elector, against all the prerogatives of princes. But the Elector received the announcement with the greatest tranquillity. However, he did not venture to execute the sentence, and changed it to imprisonment for life. As the Elector steadily rejected the resolutions of the Council of Trent, he was declared to have forfeited his lands and electoral dignity, and the traitor Maurice was entrusted with the Electorate. When Melanchthon, who was then at Zerbst, heard of the defeat of the Elector, he was deeply moved, and thus expresses his troubles in a letter written to Caspar Cruciger, on the 1st of May: "Dearest Caspar, if I were able to weep as many tears as the Elbe rolls deep waters by you and our walls, I could not weep out my sorrow on account of the defeat and imprisonment of our prince, who truly loved the Church and Justice. Many important considerations increase my distress. I deeply commiserate the prisoner.

I foresee a change of doctrine, and a new confusion of the Churches.

Then, what an ornament is destroyed in the dispersion of our school? and we too are torn asunder. Truly, if it were possible for one to consider, I would rather die in your society, and before your altars, than wander about in this state of exile, in which my strength is daily decreasing."

As the Spanish and Italian soldiers made great havoc, and especially mal-treated women and maidens, he did not consider Zerbst a safe retreat any longer. He, therefore, removed with his family to Magdeburg.

He here met Luther's widow, who was about to depart to Denmark, where she had found a n.o.ble patron in the king. He accompanied her to Brunswick, where she remained for some time, and he went to Nordhausen.

A faithful friend, Mayor MEIENBERG, resided here, with whom he had carried on a cordial correspondence. He had written to him on Ascension day, shortly before his arrival in Nordhausen: "I write this letter on a happy day, in which the Ascension of the Son of G.o.d is publicly commemorated, and which was beheld in former days by many of the Church with their own eyes. And I thought of the sweet words of comfort which are read on this day. But the Son of G.o.d still sitteth at the right hand of the Eternal Father, and bestows his gifts upon the children of men.

Therefore, if we call upon him, he will also grant us gifts, and protect and preserve his Church." And this trust, which he reposed in the Lord of the Church, was not put to shame.

He dropped the plan he had formed, of visiting his home, and also declined a call to the University of Tubingen, which he received at this time; for his heart was wedded to Wittenberg, which had become his second home. He wrote to a friend on the 5th of June: "The University of Tubingen has called me. But in my bosom and inmost feelings I feel a great affection for our little nest on the Elbe, and towards the friends residing there, and in the neighborhood, so that it would give me the greatest pain to part from them. Therefore I shall soon return to the Elbe again."

CHAPTER XXVI.

RESTORATION OF THE UNIVERSITY OF WITTENBERG.

His desire to return to Wittenberg was to be gratified sooner than he expected. In the beginning of June, he was informed by his countryman, the Imperial secretary OBERNBURG, that Duke Maurice had become Elector, and intended to restore the University of Wittenberg; and by a letter from Cruciger, the former instructors were called upon to return.

Already, on the 8th of June, Melanchthon signified his intention of going to Wittenberg or Dessau, in order to consult with his friends in regard to this matter. A portion of the dominions of the Elector had been left to his sons, including Weimar, Jena, Eisenach, Gotha, and other places; and it seems the father was anxious that a new inst.i.tution should be founded in Jena. This wish of the Elector, who was deeply interested in the cause of the Gospel, was worthy of all commendation; for the treachery of Duke Maurice did not permit the hope that Wittenberg would again become a nursery of the pure doctrine. It must, therefore, have been a very desirable object with the young dukes, to secure the former teachers of Wittenberg, particularly Melanchthon, for the new school. The elder Duke therefore requested Melanchthon not to remove from those parts. He immediately replied from Nordhausen, June 9th, 1547: "Although the parents of your Grace, as well as your Grace, and your brothers, and all your faithful subjects, are plunged at present into the deepest sorrow which can come upon us in this world of trouble, yet we ought not to forget that G.o.d seeth all these things, and if we call upon him with all the heart, will lessen our misery, and show mercy, although we must endure chastis.e.m.e.nt for a season. I thank your Grace most humbly that you have been graciously pleased to invite me to stay near you; and if I could serve your Electoral Grace in an humble position as a teacher, I would rather serve your Grace in poverty, than in riches in other quarters, although I have been invited to several places. But I will not leave your dominions without the knowledge of your Grace. I intend soon also to pay another visit to Wittenberg." At the same time, he also received a letter from his friends at Wittenberg, urging him to come thither. In a letter to a friend there, he says: "I love the University as my home, for I have there lived in the greatest intimacy with learned and honorable colleagues, and we have together endeavored to spread abroad the doctrine of the most needful things, with moderate zeal. The son of the imprisoned prince has merely requested me not to leave his dominions, without previously informing him of my intention to do so; and if I could find a little place, even in an humble school in his dominions, I would be inclined to serve him.

For I am not thinking of a brilliant position, but of my grave." He now for the first time learned that it was intended to establish an inst.i.tution of learning at Jena; and he therefore wrote to the dukes that he would come to Weimar, "in order to hear further what your wishes may be, and also to communicate my own simple and humble opinion." From a number of letters written at this time, for instance, from one written to Augustin Schurff, on the 13th of July, it is evident that he had no other intention but to settle where he might live and labor together with his old friends and colleagues. He said: "I will regard the place of their residence as my native land." However, he went to Weimar, in order to consult with the dukes and Chancellor Bruck. Here, it seems, they intended to gain over Melanchthon for Jena, without, however, appointing his friends. This did not please him. Without expressing his sentiments fully, he proposed to retire to Zerbst, in order to consult with Schurff, Eber, and some other friends. But in Merseburg, he, on the 18th of July, received letters from George of Anhalt, and Cruciger, summoning him to Leipzig. Duke Maurice was there at the time, and wished to see the Wittenberg Theologians, especially Melanchthon, who immediately departed for Leipzig. Bugenhagen refers to this in the following manner: "There Master Philip came to us, on account of which we greatly rejoiced, and thanked G.o.d. My most gracious lord (Maurice), entertained us splendidly in his own inn, paid all our expenses, and honored us with various gifts, and presents of money; he also received us in person, in a very gracious manner, and publicly declared before us, and all the Superintendents, that he would never permit himself to be led back to those Papal errors, which oppose the word of G.o.d, and the blessed Gospel of Jesus Christ. Therefore we should continue to teach the pure Gospel of Jesus Christ, and to condemn such abuses, together with all other fanaticism and error. His Electoral Grace also enjoined it upon us, that we should call the professors of the University of Wittenberg together again, resume our lectures, and to call the Consistory of the Church." Ratzeberger relates that the Elector presented a velvet cap, filled with dollars, to Dr. Pommer and Master Philip, and a.s.sured all of his favor.

The Elector Maurice had before this been exhorted to restore the University, and he had now returned a gracious answer. Melanchthon rejoiced that he was able to return to Wittenberg again. On the 25th of June, he departed thither, accompanied by Bugenhagen, Cruciger, and Eber; after having declined the invitation to remain as professor in Leipzig. He wrote to Camerarius: "I do not know how long I shall remain here." And to Weinlaub: "The deliberations in regard to the restoration of the University are still very uncertain, for, as you may imagine, many difficulties stand in the way." And to Aurifaber, August 4th: "You are familiar with the old accounts, with what great difficulty cities were restored after their destruction. How often was the rebuilding of Jerusalem hindered, after the return of the Israelites from Chaldea! And yet the temple was finally restored. Thus will our University perhaps be restored again, although it be done slowly; I trust that it may be accomplished by the help of G.o.d." The prince gave the best a.s.surances that he would secure a new income; and this was very necessary, for the University owned very little real-estate. Melanchthon was actually living at his own expense;[22] and, as he remarked in the last of the letters above, the restoration was progressing very slowly. But notwithstanding all this, he declined repeated offers from Konigsberg, Frankfort-on-the-Oder, &c., so firmly was he rooted in Wittenberg. He wrote to Meienburg: "Verily, if this University is not restored, a state of barbarism will fall upon the churches, which may G.o.d prevent!" On the 12th of August, he went with Eber to Dresden, in order to consult with Chancellor c.u.mmerstadt about the income of the University, without, however, receiving any definite promises. His family were still in Nordhausen, whither he went to pay them a visit in October. He was accompanied by his son-in-law Sabinus, who, in compliance with Melanchthon's wishes, had brought his daughters to the house of their grand-parents, to be raised by them. At last, in the middle of October, the University was restored, and the family could again remove to the old home.

By thus remaining in Wittenberg, in the service of the perfidious Duke Maurice, Melanchthon was much reproached by the friends of the unfortunate prisoner, and his sons, who were establishing a University in Jena. And it will remain a question, whether it would not have been more honorable in him to have retired to Jena. However, we must hear the reasons which induced him to pursue this course. He justified this step, in various letters addressed to his friends. He wrote to the Pastor AQUILA, in Saalfeld, August 29th: "As there seemed some prospect of the restoration of our University, and my colleagues earnestly conjured me to return, I was persuaded to do so by considering the name of the University, my connection with my colleagues, and the desertion and affliction of this Church, towards which many nations formerly directed their eyes. It seemed a mark of the special mercy of G.o.d that our city was not utterly destroyed, and I would regard it as a greater mercy still, if our University should be re-established. Although I know that many speak ill of me on account of this my return, I yet do not reply, but merely pray that my grief may be forgiven me. Ennius says a melancholy mind is always in error. In my great sadness I therefore longed too earnestly for my old friends, with whom I labored so long in one and the same excellent work. I also hoped too much in these insecure times, when I believed in the possibility of the restoration of the University, the certainty of which is not yet apparent. At all event, I did not seek carnal pleasures or treasures. I live here like a stranger at my own expense, in constant sorrow and prayer, and no day pa.s.ses over my head without tears." As many friends of the Gospel entertained the suspicion that the truth would now be departed from in Wittenberg, Melanchthon declared in a letter to Aquila: "When those, of whom you write, say that the preachers of this place have deserted the truth, they do great injury to this Church, which is already sufficiently distressed. By G.o.d's grace, the voice of the Gospel now resounds as unanimously in the city of Wittenberg as it did before the war. And almost every week, ministers of the Gospel are publicly ordained, and sent into the neighboring districts. It was but this week that six pious and learned men were sent forth, all of whom declare, even as formerly, that they will preach the pure Gospel to their hearers. And they are likewise examined, as in former times. The facts of the case prove that we have not changed our minds in regard to doctrine. We also offer up public and private prayers for the imprisoned prince. We do not hear any one speak ill of our prince, and the authorities of this city would not permit anything of the kind. Therefore, I beseech you, do not believe those who slander us, or the Church here; I hope that G.o.d himself will confute them, and deliver us from their envenomed tongues.

I myself honor the imprisoned prince with devout reverence, and daily commend him to G.o.d with tears and supplications, and pray G.o.d to deliver and guide him. As this is true, I am amazed at the levity of the slanderer who accuses me of the cruelty of preventing prayer for the prince. But I will beseech G.o.d, that he would protect his Church everywhere, and that he would also deliver us from such slanders in this our great distress."

Melanchthon thus openly expresses himself in regard to his position at that time, and we are warranted in believing that these were the honest and sincere sentiments of his heart. But still more difficult relations arose, in which his Christian character was to be tried in the severest manner. The following chapters will show how he demeaned himself in these.