CHAPTER XXXIII.

THE RELIGIOUS CONFERENCE AT WORMS.

In the spring of 1557, he would have had an excellent opportunity to get rid of the Flacians, for the Elector of the Palatinate called him to the University of Heidelberg. "However, I have not yet come to any conclusion in regard to my removal," he wrote to Languentius from Leipzig, "because I must first learn the sentiments of the Court." He wrote to Camerarius: "I wrote this letter on the 31st of March, on which day, 420 years after Christ, Jerome died in his 91st year, in the town of Bethlehem, whither he had fled from the rage of his intriguing enemies. I would already have fled to those solitudes, if I had no family." But the Court would not permit him to go, and he remained. He was very much afraid of a journey to Denmark, whither the Elector wished to take him, because the king intended to assemble a number of Theologians, to discuss the sacramental controversy. Some one had told his father, 60 years before, that Philip would be shipwrecked on the Baltic Sea, and this sea he was now to cross. But no doubt he also dreaded a Conference where the subject of the Lord's Supper was to be discussed. A pastor of that place had spilt some wine, of which Melanchthon sarcastically remarked, "What a misfortune!" However, this journey was not undertaken; but another took its place. He wrote to Camerarius: "The Court would now prefer it, if I should go to the Rhine. But we shall remain here until new letters from Court order us to go, which is not at all disagreeable to me, because I look upon my stay here as a blessing." At last the orders arrived. He bade his hearers farewell on the 14th of August, in the following words: "I will not deliver any lectures to-day, because many poor students ask for letters of recommendation about the time of our departure. But I beseech the Son of God, our Lord Jesus Christ, who has said, 'I am the vine, ye are the branches,' that he would guide us. And I also conjure you, for the Lord's sake, to commend yourselves and us to him in devout prayers, and that you may become an ornament of the Church by your becoming conduct."

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 stood aloof. 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 briefly replied 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 PFLUG was 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 evils produced 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 sessions until 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 disturb it; 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 embrace this opportunity for breaking off the conferences. On this account there are no meetings at the present time. You no doubt hear that the whole of Saxony is celebrating triumphs, because of the beautiful condemnations which emanate from the judgment-seat of Amsdorf. I pray God to deliver me from those sophists." He also wrote to his friend Mordeisen: "If you will permit me to live in another place, I shall reply truly and effectually to those ignorant intriguers, and for the good of the church. If the discussion of doctrine is to be continued, I hope that a truly Christian harmony will prevail among our colleagues who are still present."

During this time, and at the instance of the Elector Frederick and Duke Christopher, he prepared a formula, in which he shows himself to be very yielding. He in this expresses himself against the fanatics, Servetus, Schwenkfeld, and the Anabaptists, in the strongest terms. In the article on justification he adhered to the word "_alone_," in retaining the proposition: "That we are justified before God by Faith _alone_." Faith must always be founded upon the merits of the Mediator. Against the Antinomians, (enemies of the law,) he insists upon the proposition: "New obedience is necessary, because the rational creature must obey God." He rejects the proposition that good works are necessary unto salvation, because this implied merit, and obscures the consolation of the Gospel; and he only retains the expression: "Good works are necessary, because man owes obedience according to the commandment of God." He adheres to the Augsburg Confession and the Apology, in the doctrine of the _Lord's Supper_. He rejects transubstantiation, and the local inclusion of the body and the blood, which was unknown to the ancients; he also rejects Zwinglianism, which merely recognizes signs, and says, that "Christ is truly and essentially present, making us members of his body, applying his grace to us, and will prove himself powerful in us." In regard to _indifferent things_, he appeals to the Confessions, and does not wish to see the churches, who have the Gospel, disturbed by any new changes. But if others discover other misdeeds under this name, we will leave it to the decision of a Synod.

This form of agreement met with the approbation of the Theologians; the Wirtembergers being the only ones who made some objections on account of Osiander's position in the doctrine of Justification. Melanchthon was in the meantime awaiting the royal decision as to the Conference, in order to discuss the various points at the proper place. At last Ferdinand decided that the Conference, already commenced, should be continued. The Catholics now urged the recall of the Saxon Theologians, which was opposed by the others. Therefore the President adjourned the Conference, with the intention that it should be continued at the next diet. Melanchthon and his friends presented a declaration, in which they stated that they were not to blame in this matter, and were true adherents of the Augsburg Confession. This declaration was prepared on the 1st of December. On the 6th of December, he departed with his companions, filled with the saddest feelings, which he thus expresses in a letter to Hardenberg, December 26th: "Although many friends, prudent men on the banks of the Rhine, dissuaded me from returning to the Elbe, I have nevertheless returned; perhaps it is my destiny, and perhaps it is because I must bestow the little I possess upon my heirs, after the death of my wife. But I expect a new banishment.... As soon as the times become more propitious, I have resolved to consult with you, unless I am forced to leave before that time. Perhaps death will soon conduct me to a more peaceful church.... And truly! I feel an earnest longing for the wisdom of that heavenly school, and hope for that, when we shall see those things we particularly desire to understand, with our own eyes. My enemies have already circulated the report that they will drive me out of entire Germany. They believe that they have so much power. If it pleases God, I am willing not only to leave Germany, but even this life."

The Conference therefore did not terminate well. The strict Lutherans blamed Melanchthon and his adherents for this, and called them "holy Pharisees;" the moderate Protestants charged the breaking up of the Conference upon the Catholics; while the Catholics, full of delight at the misfortunes of their enemies, labored to convince the whole world of the state of discord in the Protestant camp, and showed that it must of necessity come to this.