and, in fact, of God and his Christ, which has no need to tremble at the guilt of sin, as I a poor imperfect Christian have. I feel myself therefore almost a secure spectator; and value not those fierce and threatening papists a rush. If we fall, Christ, the ruler of the world, will fall with us: and, if he falls, I choose rather to fall with Christ than stand with Cesar.-Nor are you at Augsburg the only persons who uphold this cause. Believe me, I am faithfully with you in groans and prayers. I wish I might be personally present: for certainly the cause belongs as much, and more, to me than to any of you. Nor did I take it up through any rashness, or from the desire either of glory or of gain; as the Spirit himself is witness, and as facts have declared, and will yet more widely declare. For Christ's sake, therefore, I beseech you, do not so neglect those divine promises and consolations, Cast thy burden upon the Lord; Wait for the Lord; be strong, and he shall comfort thy heart. The Psalms and Gospels are full of such passages. Be of good cheer, I have overcome the world. Christ is the conqueror of the world. What, then, do we fear a vanquished enemy as if he were the victor? Such a sentence would be worth fetching from Rome or Jerusalem, though we had to creep all the way upon our hands and knees for it. But plenty and familiarity make us hold things cheap. Faith is weak: but let us pray with the apostles, Lord, increase our faith-But I write in vain: since you, instructed by your philosophy, attempt to manage all these things by reason alone: you let reason lead you into folly, and vex yourself to death; never considering that the business is 1 Cum ratione insanire pergis." A. D. 1530. 1. CHAP. placed quite beyond your hand and your counsel, and will be conducted independently of your care. And Christ forbid that it should ever come into your hands! We should then come presently to a sudden, but forsooth a glorious end! But do not you meddle with things too high for you.....The Lord Jesus preserve you, that your faith may not fail, but grow and conquer! Amen!-I have prayed, do pray, and will pray for you: and I do not doubt that I am heard; for I feel that Amen in my heart. If what we desire does not come to pass, what is better will: for we look for a kingdom, when all things in this world have passed away."2 In this letter he alludes to the archbishop of Salzburg as having peculiarly harassed Melancthon; and anticipates the Lord's "rewarding him according to his works." On such a letter no comment can be needed. The spirit of faith, of wisdom, of fidelity, and of affection, which pervades it, must make it deeply impressive to every Christian mind. About the same time Melancthon had informed him, that a great part of their time at Augsburg was spent in tears; and that he could not fully open his mind to Pontanus, for fear of further distressing him.3 On this Luther writes: "I hate these cares with which you are consumed. It is not the greatness of our cause, but the greatness of our unbelief that occasions them. The cause was more arduous in the times of Huss, and many others. And, however great it may be, its author and conductor is great: for it is not our's. If we are wrong, let us recant: but, if right, why do we make Him a liar in his promises, who has bid us be of a 1 "Pulchrè et subito perierimus." 2 Seck. ii. 181, 182. 3 Mel. Epist. i. 6, 7. composed and cheerful mind. It is your philosophy, not your theology, that disquiets you and your friend Joachim (Camerarius), who seems to suffer with you under the same disease.....What worse can the devil do to us, than kill us?...As to the cause itself, (whether it be insensibility or courage, I leave it to Christ to judge,) I feel little disquiet about it: nay I have better hopes of it than I expected to entertain. If we are not worthy to support it, others will be.-If the danger increases, I shall scarcely be restrained from flying to you, that I may behold the formidable display of Satan's teeth."1 A short time after, writing again to Melancthon, in reply to the questions whether any thing further, and what, might be conceded; he thinks, for his own part, (for, as to the elector, that was another question,) that enough, and more than enough, had been already conceded in the Confession. He adds, "Day and night my mind is exercised upon this subject, considering, reconsidering, arguing, and examining every part of scripture; and my assured confidence in our doctrine continually grows stronger. By the help of God I will suffer no more to be extorted from me, in the way of concession, be the consequence what it may." He objects to their speaking of "following his authority." "I would not be, or allow myself to be called, your guide. If it is not equally your cause, let it not be called mine, or be thought to be imposed on you by me."2" If we," he says again, "are not the church, or a part of the church, 'Seck. ii. 182. He seems always to have objected to being esteemed the head of a sect. See Milner, v. 147, (725,) and his Appendix, Draco. A. D. 1530. CHAP. 1. Situation of the Pro where is it to be found? Are the dukes of Ba- be your healer. Amen!" ! He concludes another letter thus: "Believe that Christ is with us, the King of kings, and Lord of lords. Should he lose this title at Augsburg, he will lose it in heaven and earth: meaning that they might be as secure against the one event as the other. 2 And In the middle of July he writes to Justus Jonas, that he had "less apprehension from Augsburg. the threats, than from the artifices and frauds practised against them at Augsburg." indeed it is necessary to bear in mind the variety of ways, in which the supporters of the protestant cause were there assailed. Without this we shall not properly enter into the difficulties of their situation, nor perceive the grounds of that great degree of distress which Melancthon and others suffered. They were indeed in general, though not always, treated with a degree of civility, particularly by the emperor; who seems in this way to have led both Luther and Melancthon into the opinion, which they willingly admitted, that he was more favourably disposed to them than others were.3 But, as to the avowed zealots of the 2 Ib. 183. 1 Seck. ii. 182, 183. "I know nothing more worthy of remark in the whole diet, than the history of the emperor. His uninterrupted success must excite our admiration: but what is far more papal party, and some also who more sincerely wished for peace, we must conceive of Melanethon, Pontanus, and their coadjutors, as baited by them from day to day, and every approach to their minds incessantly attempted, for the purpose of awing, alluring, or betraying them into concessions injurious to their cause or their honour. And it is under the influence of a daily conflict of this kind that we must suppose the gentle spirit of Melancthon, anxious to refuse nothing that he might lawfully yield, yet most religiously fearful of betraying the truth, to have been harassed to the degree we have seen that it was. The very idea also of involving his country in a civil war, the too probable and eventually the actual consequence, must have been distressing in the extreme to a patriot and a Christian-especially one of Mehonourable, and more to be admired is, that, in the midst of such prosperity, and with every thing succeeding according to his wishes, he retains such moderation that not an arrogant word or action can be charged upon him. What prince can you quote to me, who has not been altered by prosperity? In the emperor alone the indulgence of fortune has been able to effect no change of mind. No inordinate passion, no indication of pride or severity is discoverable in him....His domestic life is distinguished by continence, moderation, and frugality.... No profligate character can insinuate himself into his friendship.... So that whenever I look upon him I seem to have before me some one of the most celebrated of the heroes or demigods, who are said anciently to have sojourned with mankind: and much more justly to him, than to Augustus, may be applied the words of the poet, This really ought to have been felt to be too much to be written after the battle of Pavia, the captivity of Francis, the sack of Rome, the imprisonment of the pope, &c. &c. It shews, however, how willing Melancthon was to be pleased; and how unwise princes and great men are, who do not A. D. 1530. |