1846.] Differences between Melanchthon and Luther. 64 339* thon's tender heart. He saw, with inexpressible pain, that many professed Lutherans, even preachers of the gospel, were begin. ning to regard ignorance of human learning as a virtue, and to despise their enlightened leaders in proportion to the amount of their learning. I see," says the Reformer in 1522, "that elegant literature, which is no less neglected now than it was in the age of sophistry, needs many and patient teachers." Again in 1524, "The most foolish opinion which prevails in our days is, that piety consists in nothing else than a contempt for elegant learning and of all the wisdom of the ancients." In his edition of one of the works of Cicero, he indignantly exclaims, "O brazen souls that, so often invited by the weightiest voices of the good to the study of letters, are so stupid that they seem to have become divested of every trace of humanity. No dignity of learning inflames them, none of its ample fruits excite them to change their course. I wish that these pests of mankind were banished to Anticyra by public enactment, that the contagion do not spread any further." It hence appeared to him as a most sacred duty, to insist on the thorough education of the young in the sciences. In this aspect of things, he again turned his attention not only to the classics but to philosophy and to the culture of youth in schools, believing that the shameful ignorance could be expelled in no other manner. It may be easily imagined that the relations of Luther and Melanchthon, in these circumstances, would be somewhat modified. The younger of the two friends was now returning to the studies, from which he had deviated, partly in deference to the opinions of the elder. While the one shrunk with characteristic diffidence from the stormy future which seemed to be impending, the other determined to brave the tempest. In addition, Melanchthon continued to live on the most friendly terms with Erasmus, even after Luther had vehemently denounced him. Melanchthon, indeed, deeply regretted that the Rotterdam scholar was so hesitating in his religious belief; yet on the contrary, he was of the opinion that Luther had not treated him with sufficient respect and moderation. "Our Arcesilaus," Melanchthon writes to Camerarius, in 1534, "has renewed the controversy with Erasmus, which is in truth grievous to me. The passions of both in their old age afflict me very much." Melanchthon now found his residence in Wittenberg not a little irksome. The ruling spirits there, had little sympathy for his elegant tastes or gentle nature. He felt like escaping from prison when he was permitted to journey with his beloved friend, Camerarius of Leipsic. In his solitary studies, he became more pleased with the noble remains of antiquity, accompanied with a feeling of regret that he had ever suspended his interest in them. He was also more fully convinced, that Luther's method of exhibiting the doctrines of the gospel, though in general and substantially conformed to the Scriptures, still demanded on particular points a further development and more exact definitions. In 1536, Melanchthon laid down, in a university exercise, the position that good works in justification are the causa sine qua non. Though this position in the sense in which the author understood it, was altogether correct, yet it was extremely liable to misappréhension. A certain Cordatus, a zealous adherent of Luther, first took exception to it, as he received it from Cruciger who was then lecturing on the gospel of John, and making use, as his manual, of a MS. of Melanchthon.1 Cordatus went without delay to Luther, in order to call his attention to the " papistical errors" which would again seek a foothold in his neighborhood. Melanchthon, being then abroad, was informed by his friends of the controversy which was breaking out. He immediately wrote from Nuremberg a long letter to Luther and the other theological professors, in order to remove the objections which had been alleged. But Cordatus had, in the mean time, stirred up the whole university. It is reported that Luther publicly refuted the proposition of Melanchthon as false and erroneous, by proofs from the Scriptures. This, however, is not certainly known to have been the case. The zeal of Cordatus against Melanchthon broke forth with fresh violence, in the following year. On one occasion, he trampled the Loci Communes under his feet. Still more violent was his conduct after Melanchthon had sent a letter to a preacher at Freiberg, by the name of Schenk, in which he had given his opinion that people who live under tyrannical governments may receive without any violation of conscience, the sacrament in one kind. Schenk and Cordatus now united their extions, to induce the Electoral Court to adopt decisive measures against Melanchthon. Luther was somewhat agitated, but he Many of the works, which were published at Wittenberg, in the name of Cruciger, Eber, Jonas, Major and others, were written in whole or in part by Melanchthon, who appears to have been the literary factotum of the place. He wrote many discourses which others delivered, and it sometimes happened that while he was composing the latter portion, the orator was holding forth the first part. 1846.] His Position at Wittenberg. 341 did not permit his feelings to be alienated from his persecuted friend. When he heard that Melanchthon was dangerously ill at Weimar, in 1540, as he was travelling to a religious conference at Hagenau, he hastened instantly to his bedside, and by his earnest prayers and his hearty sympathies, was the means of raising up his apparently dying friend. "I perceived," says Melanchthon, afterwards, "that the teacher was in anguish of spirit, yet he repressed his own grief lest he should increase mine, and he attempted to raise my spirits, not only by consoling, but often by sharply chiding me. If he had not come, I should have died.” At a later period, the position of Melanchthon was by no means to be envied. Luther, in his declining days, was no longer, in all respects, the same friendly and loving man as before. Bodily sufferings, particularly an obstinate pain in his head, had greatly depressed his spirits. After the year 1543, he expresses in nearly all his letters the earnest desire that the Lord would come at once and release him. He saw with dislike the negligence of the Court in relation to spiritual matters; with disapprobation he looked upon his colleagues in the university; the whole body of professors of law were admonished by him in a public discourse as those who made merchandise of the divine commandments. His old friend Amsdorf, bishop at Naumburg, was almost the only man, with whom intercourse was pleasant. Wittenberg seemed to him to be nothing less than Sodom and Gomorrah. In 1543, archbishop Hermann of Cologne employed Melanchthon and Bucer to aid him in the introduction of the Reformation into his diocese. They jointly prepared a Reformationformula, the so-called Acta Reformationis Coloniensis. This document was severely censured by Amsdorf. Luther was much displeased with the Article on the sacrament, because he looked in vain for any emphatic refutation of the views of the Swiss Reformers." There is overmuch talk," he writes, "of the value, fruits and excellence of the sacrament, but it mumbles about the substance just as the fanatics do; therefore I have enough of it, and I am greatly displeased with it." "Luther," writes Melanchthon," thunders and lightens against others; sometimes he aims at me. Shortly you will hear that I am banished hence, as Aristides was from Athens." The difficulties between these two great men were increased in November 1544, when the landgrave, Philip of Hesse, addressed a letter to the chancellor Brück, entreating him, in the most earnest manner, to use every exertion to bring Luther into a more friendly connection with Melanchthon. In 1544, Bullinger of Zürich, replied to Luther's "Brief Confession of the Sacrament of the Supper." Luther was so excited by its appearance, that he resolved to put forth his doctrines in respect to the sacrament in a new and more stringent form, and it was rumored that Melanchthon would be referred to by name in it. Melanchthon complained with tears to Brück of the wretchedness of his situation. Luther did not, however, carry his plan into execution. Yet in these circumstances, a degree of estrangement between the two friends was unavoidable. Luther died on the 18th of February, 1546. Melanchthon had accompanied him, in December 1545 and January 1546, on a journey to Mansfield, and heard him preach in Halle. He saw him, for the last time, on the 23d of January. When the melancholy news of his death reached Wittenberg, Melanchthon was filled with sorrow and consternation. The remembrance of former friendship, the consciousness of his own irreparable loss, distress for the churches now left without an earthly guide, by turns agitated his heart. These various feelings are manifest in the funeral oration for his friend, which Melanchthon delivered. His tender regard for his memory was exhibited in acts of kindness towards the widow and children. He accompanied her on her journey to Brunswick, and in various ways manifested a warm sympathy in her condition.1 Notwithstanding all the testimonials of unaffected sorrow which Melanchthon exhibited, some of Luther's zealous friends were not content. Their veneration for the departed Reformer amounted almost to idolatry. Not satisfied with lauding his virtues and services, they transformed the weaknesses of which he was not free, into so many grounds of eulogy, and demanded that all should render this indiscriminate homage. Melanchthon, not yielding altogether to these claims, was made the object of continued calumny and persecution. Such men as Amsdorf, Gallus, Wigand, Judex and especially Flacius, caused his life to become a constant source of sorrow, and made him long for the quiet of the grave. Wo was to him that he sojourned in Mesech, that he dwelt in the tents of Kedar. In 1555, John Stolz related how Luther had appeared to him in a dream and bitterly complained of the treachery of those who, in his life-time, 1 She returned to Wittenberg in 1547, and again left it for Torgau in 1552, on account of the breaking out of the plague in the former place. She died at Torgau, Dec. 20, 1552, and was buried in the parish-church there. 1846.] The last years of Melanchthon. 343 On one occasion, Calvin were regarded as his best friends. wrote, that he knew that Melanchthon fully agreed with him in respect to the sacrament; thereupon the friends of the Lutheran view republished an earlier tract of Melanchthon's, written in support of their cause. He was thus placed between two fires; but he chose not to stir up the flames on either side, but allowed them to pass silently over him. But still his secret grief was very great. Often when he walked on the banks of the Elbe, and saw the tumult of the waves, it appeared to be a striking image of his own life. His only consolation in these cruel and reiterated attacks, was the thought that God was a witness that he was innocent. He affirmed, that he would gladly die if he could thus be the means of healing the wounds of the church. He sometimes expressed an ardent wish for death, not only that he might be free from sin and suffering, but from the madness of theologians. A few days before his death, he put down the reasons why he should not be afraid of death. On the left side he wrote: "Thou shalt depart from sin, Thou shalt be free from troubles and from the rage of theologians;" and on the right: "Thou shalt enter into light, Thou shalt see God, Thou shalt behold the Son of God, Thou shalt learn those wonderful mysteries which thou couldst not understand in this life-why we are made as we are, and of what kind is the union of the two natures in Christ. Last Days and Death of Melanchthon. During several of the last years of Melanchthon's life, his earthly ties had been gradually dissolving. Friend after friend had departed to the rest of the people of God. Let us congratulate Vitus," he writes, "now removed to the delightful society of the heavenly church, and be excited by his example to prepare for the same journey." In addition to his domestic bereavements, he lost Micyllus, Menius and Bugenhagen. The last-named was one of the most eminent Reformers, and united to Luther and Melanchthon in bonds of the closest intimacy. He was, for thirty years, minister of the great church at Wittenberg, and died April 20, 1558, at the age of seventy-three. It is delightful to see that Melanchthon's intellectual and moral powers remained unimpaired to the last. His letters, at this period, breathe the same spirit of exalted piety and disinterested love, which characterizes those of an earlier date. At the close of |