truly astonishing therefore, that Agricola should persist in promising in consequence of this publication, another golden age, when it evidently ruins such a multitude of churches, and so many pious and learned men with their families are gone into voluntary exile."

Agricola was liberally rewarded by the Emperor and by Ferdinand; and Sidonius obtained the bishopric of Mersburg in Saxony. This furnished occasion for a common joke being passed upon them, "that they only defended the Popish Chrism and Oil as being necessary to salvation, that they might come off the better greased themselves."

The new and perfidious Elector, notwithstanding his obligations to his equally perfidious patron, hesitated in dubious neutrality respecting the adoption of the Interim until the year 1548, when he assembled the Saxon nobility and clergy at Leipsic to assist him in forming a proper determination. Melancthon attended no fewer than SEVEN Conferences upon this subject, and wrote all the pieces that were presented as well as the censures which were pass ed upon the different divisions of that imperial creed.

most any transaction recorded in the annals of his- The deplorable consequences resulting from this tory, for the purpose of gratifying a mean and most attempt of Charles to legislate for the faith of those detestable ambition, invaded the Electoral domi- whose consciences were proof against the attacks nions under the Imperial promises that he should of imperial power, and who resolved like some of possess them, in consequence of which the Elector the earliest heroes in the same field to obey God rawas necessitated to retreat homewards. He was ther than men, are thus represented by Melancthon: eagerly pursued by the Emperor and eventually "Upwards of four hundred pastors in Suevia and defeated and taken prisoner, on the twenty-fourth the circles of the Rhine are driven from their staof April, 1547, at Muhlberg on the Elbe. The tions. There is but a single officiating minister at Landgrave of Hesse was induced by the infamous this moment at Tubingen who conforms to the book Maurice to throw himself upon the clemency of the published at Augsburg; it has had the effect of Emperor, under an express stipulation for his liber-driving away all the preachers and pastors. It is ty, which availed nothing when self-interest and policy dictated another act of imperial treachery. During the progress of this war the University of Wittemberg suffered a temporary dissolution. In the month of November 1546, the students were dismissed, and Melancthon with his wife and family retired to Zerbst, in the principality of Anhalt, the residence of the princes of Anhalt-Zerbst. He was afterwards invited to the offices of Theological and Philosophical professor at Jena, whither some of the princes attempted to collect again the scattered members of the University; but nothing could detach his mind from the beloved scene of his early labors and most endeared associations, and he returned to Wittemberg. His name was a sufficient attraction, and recalled the greater part of the fugitives. The lectures recommenced in October, and he successively directed the attention of his students to the Epistle of Paul to the Colossians and to the Proverbs of Solomon. The new-made Elector who had so unworthily usurped his present dignities and possessions, requested him to repair to Leipsic in 1547, to deliberate upon the constitution of an academy and the regulation of ecclesiastical affairs, but on many accounts he chose to decline the honor of this invitation. Maurice, as a matter of course, fully concurred in the Emperor's proposal at a Diet held at Augsburg, soon after the captivity of John Frederic and the imprisonment of the Landgrave of Hesse, to refer the decision of all religious disputes to the long projected council of Trent. It was also easy for his Imperial Majesty, with a formidable army at hand, to overawe the majority of the assembly into a similar concurrence. Swords are very powerful arguments, and a man may legislate as he pleases when they are drawn in his defence. The purpose however was not answered. The plague was said to infest the city, the consequence of which was the removal of the council to Bologna, which proved in effect its dissolution. Anxious to devise some method to preserve a religious tranquillity, the politic Charles commanded Julius Pflug, bishop of Naumburg, Michael Sidonius and John Agricola, of Eisleben, to draw up a temporary rule of faith and worship for the use of both parties. This was called the INTERIM, because it was professedly appointed only for the period of time which might elapse previous to the assembling of a general council. It contained all the essential doctrines of the church of Rome, though veiled under artful and ambiguous modes of expression. It was promulgated at Augsburg with the greatest solemnity, and afterwards enforced by the Imperial i sword.

Among a variety of other articles, the Interim affirms "that works of supererogation are to be commanded: that the church hath the power of interpreting Scripture; that the Pope is head of the church by virtue of the prerogative granted to Peter; that by confirmation and chrism the Holy Ghost is received; that extreme unction is to be administered; that the sacrament is a sacrifice, and that in it we are to celebrate the memory of saints, that they may intercede with God the Father with us, and help us by their me

This was a very critical period in his life. It will be necessary to examine it with attention and to dwell upon it with some minuteness of detail, in order to afford the reader ample materials for the due appreciation of his character. Not only was Melancthon perpetually exposed to the vilest calumny, but all his conduct and words were misrepresented to the Emperor, and plots were laid against his life. The fury of party was raging to cut him off at a stroke, but he was preserved amidst the danger, and survived the tempest. The Emperor even sent to summon him into his immediate presence, but Maurice himself became his advocate and protector.

The divines of Wittemberg and Leipsic assembled upon the subject of the Interim successively at Begy, Zell, and Juterbock, whither Agricola was sent by the Elector of Brandenburg to meet them. The result of these deliberations was the publication of a book written by Melancthon, and of a decree founded upon it respecting the observance of things of an indifferent nature. The Emperor being anxious to enforce his own creed, and Maurice, though a Protestant, not to displease him to whom he had been so highly indebted, consulted the Protestant, leaders, especially Melancthon, respecting the extent to which concessions might be made with a safe conscience, in order to avoid the extremes of servility and violent opposition. In reviewing the Interim it was thought this conciliating medium might be discovered in the omission of some practices and opinions, while the essentials of Christianity were retained. The volume referred to, contained a particular statement of such articles.

As this publication and the Adiaphoristic Contro versy resulting from it became a fruitful source of rits: that we must pray to God for the dead; that in every town and every church two masses a day at least be said, that in country parishes and villages one, espe cially on holidays; that on Easter Eve and Whitsunday Eve the water in the font be consecrated."

the most envenomed disputes, in which Melancthon | was distinguished for his great and eminent virtues. was represented as having abandoned the truth yet his righteousness before God whom he pleased, through excessive timidity or servile compliance, consisted in his faith in the promises which were and as ecclesiastical writers have by their represen- graciously vouchsafed to him. tations perpetuated this unfavorable impression to "There are many points relative to the order and the present hour, it is incumbent on a faithful bio-power of the bishops which we cannot but oppose-grapher either candidly to avow the fatal blemish, but as these remarks are general, and the language or by an impartial examination of authentic docu- is often ambiguous, we advise our most gracious ments, to remove these false impressions, if the as- prince not to animadvert much upon this article. persed character be indeed capable of vindication. The church is a congregation or assembly of The reader will admit that the first and most direct persons who possess real faith in Christ, and no means of ascertaining the fact, is an appeal to Me-man ought to separate himself from the true church: lancthon's own reply to the Interim: we shall there- but the question is who compose it ?-Separation fore extract its statements on those topics in parti- from the church is charged upon us as a crime of cular which occasioned the clamors of his most vio- the greatest magnitude; but if the adversaries of lent adversaries; and they will prove amply sufficient truth continue obstinate, and thus occasion discord to furnish his defence. and debate, surely they are guilty before God, and not the poor pious souls who receive or preach it. 'If,' says Paul, 'an angel from heaven preach any other gospel let him be accursed'-but there exist at the present moment many grievous errors and abuses under the authority of the Roman Pontiff, which even the book of the Interim itself has denounced, but which the councils of Trent and Bonony have advocated. If the bishops would induce us to obey them it must be upon this condition, that they do not persecute the truth, nor re-establish the impious ceremonies. God has graciously explained his mind and will in his Scriptures: THESE WE MUST HEAR AND RECEIVE, and not as in worldly kingdoms be made to submit to the expositions of some one man who is empowered to give them at his own pleasure.

"If we deny and persecute acknowledged truth, we blaspheme God, an unpardonable sin, from which we pray that he would graciously defend us. And although threatened with war and destruction, we must still adhere to the word of God, and not deny acknowledged truth. As to the danger incurred by the defence of what is preached in our churches and we know to be truth, we will entrust the affair to God.

"As the articles in the Interim are various, some right and some wrong, some in which all pious persons concur, and some otherwise, we will plainly avow our convictions, not rejecting what is true out of caprice or violence, nor allowing what is obviously |

erroneous.

"The first three articles respecting the creation and fall of man, original sin, and the redemption of the world through Jesus Christ we fully admit; but to 'he fourth on justification we object: because it states that a man is justified or made righteous by the exercise of love, as a work, a sentiment which is afterwards repeated, for a man is righteous before God and pleases him for the sake of Christ and through faith in his name. And though the Emperor's publication states in some places that a man becomes righteous through faith; the meaning evidently is, that faith is a preparation of the heart beforehand, and that afterwards a man is rendered righteous by the work of love. It asserts also the obnoxious principle that there may be true faith although a man live with an evil conscience and have no love, and that love constitutes a meritorious title to eternal life. So that according to these representations a man is justified and pleases God by his own works, a doctrine long ago taught by monks and friars. The truth is, although we must possess love and a good conscience, yet we are justified before God, or please him through our Saviour and redeemer Jesus Christ, FOR HIS SAKE ALONE and through faith in him, but by no means on account of our own merit or virtue.

"At the same time we diligently teach the necessity of deep repentance, sincere love, and a good conscience, because 'he that loveth not abideth in death.' But we must cleave to Jesus the Mediator and seek the communication of every grace through him, for 'in thy sight,' to adopt the language of the Psalmist, "can no man living be justified;' and again, for thy name's sake, O Lord, pardon mine iniquities.' When in our necessities we supplicate the Throne of Grace, it becomes us to be humbled under a sense of our misery and our guilt, and to implore consolation through him who is our Great Peace-maker. 'Being justified by faith we have peace with God through our Lord Jesus Christ.'

"To prove that this is the original and immutable principle in the church of God in all ages, St. Paul refers to the example of Abraham, declaring that 'Abraham believed God, and it was counted unto him for righteousness;' that is, although Abraham

"Our churches practise those ceremonies which conduce to good order, and if any person imagine there is any thing in such indifferent things which with the good advice of those who regulate the church, appears calculated to promote uniformity or good order we will readily assist, for on this subject we will not contend. We are indifferent whether men eat flesh or fish. As to prayers and hymns addressed to departed saints, I have before said they are inadmissible; the same may be said of processions of the sacrament. It is also well known to our adversaries, that private masses, invocation of saints, and the procession, with other practices, if they might admit of some excuse or extenuation, are however both needless and dangerous, and the re-establishment of them in our churches, will strengthen the monstrous errors and abuses of our adversaries; and they know also that that offence will deeply grieve many pious men and occasion much persecution, proscription, imprisonment, and perhaps the murder of priests and others.

"Let the potentates and rulers consider, amidst the alarms of war now prevalent, what they will and what they ought to do in this affair, for the defence of the church. As FOR MYSELF, I AM READY BY THE GRACE OF GOD To depart hence, and if need be, TO SUFFER.

"We have been lately written to, and admonished not to preach, teach or write against this Interim, but necessity compels us to say thus much with all humility of mind, that we will not alter in what we have hitherto taught in our churches; for no creature possesses power or authority to change the word of God, and it is at every one's peril to deny or forsake the known truth. As therefore this Interim is opposed in many of its articles to the truth we have advocated, we feel it necessary to publish, in a Christian spirit, an explicit answer; the danger incurred by this measure, we cheerfully face, commilting all to the eternal God the Father of our Lord Jesus Christ. And as of his infinite goodness, he has gathered to himself a church in these realms, by means which surpass the wisdom and thoughts of all men, we earnestly pray that he will always

upnold, preserve, and place it under a good and righteous superintendency."

This performance was translated into English as soon as it issued from the German press, by one John Rogers, and as it is a curious piece of antiquity, we insert the translator's preface, entire. It is not only amusing, but elucidatory of the present subject. Because I with great griefe have nowe often heard, most dere Reader, that the highly learned and no lesse godly, jentle and loving man Phillip Melancthon is highlye belyed, in that a great sorte openiye saye that he hath denyed the trueth or, that I maye use their owne wordes, recanted; whiche thyng they saye onely to hyndre the furtherance of God's trueth, I coulde do no lesse but turne into our Englyshe speache and also put out this little treatise of his not so muche for the defence of his moste named and knowen fames sake, which he hath yet hitherto kepte undefiled, so that even the greatest enemyes of the gospell neither coulde nor have saied otherwise of hym, as for the confortyng of many godly and Christen heartes, whiche have bene not alytell dismayed and discouraged thorow suche lyes. And verely not without a cause, for his denying would do more harme to the trueth in these last and most perelouse tymes than any tongue or penne can expresse. And God of his goodnesse, bountefull mercye and great power, graunt that that never chaunce. At this tyme also thankes be to God therefore, he hath not onely not denyed the trueth but also after his olde accustomed Christen manier, plainelye confessed and acknowledged it: whiche thyng this his answere to the Interim, ynough witnesseth.

"And although this his writing be shorte and answere not to al the poyntes of the Interim, for that would aske great labor and long tyme, yet it playnely answereth to the greetest misuses, and to the very senowes of the Rome-bushops moste tyrannouse kyngdome contayned in that boke.

commanded and contayned in that booke, in the meane while from this highedutche parlament holden at Augsburg till there be a generall councell holden. There they thynke (but God sitteth above in heaven and thynketh haply otherwyse) to make that matter worsse. For because it had been an hastye worcke to have chaunged all thynges at once, they of their great (I had almost sayed) gre vouse and mercilesse mercy have borne with us in two thynges, that is to saye, in the Maryage of Priestes and receiving of the communion in both the kindes. But how long forsoth ?-Interim, that is in the meane while till the generall councell come. And thynke then to beare no longer with us, no nor with Christe himselfe, for then they thynke to be so strong, that neyther Christe himselfe nor all that wyll abyde by hym shall be able to withstande them. This is the meanyng of the worde in Englyshe.

"Unto this Interim and meaning thereof hathe thabove named Phil. Melancthon answered and written this present treatise, and sheweth to what thinges a Christen man maye agre, and which thynges may be chaunged and whiche not; in whiche treatise the reader shal well perceave that he nether hath denied the trueth that he hath thus longe taught and acknowledged, nor yet thinketh to do; whiche vertu and high gyfte of God, the Almighti Father of our Lord Jesus Christ increase in him and all the Christen to the honour and glory of his holy name, increase of his knowledge and saving of many soules.-Amen. At London, in Edward Whitchurch House, by John Rogers, 1. Augusti, 1548."

The affair of the Interim occupied the attention of several conventions in the year 1549, and Melancthon devoted a considerable share of his time, not only in these attendances, but in writing letters of advice, respecting indifferent things to the pastors of the various churches in Hamburg, Frankfort, Mansfeld, and the various districts of Upper "He also sheweth tokens ynoughe in the booke and Lower Saxony. These interesting documents that he will at leasure and largelier write apon uniformly breathe the same pious and pacific spirit, manye poyntes thereof. I received also a letter with mingled with their author's characteristic prudence. this treatise from a nother godly and learned man, To the former of these churches, he very distinctly wherein is writen that other and divers learned states his sentiments respecting what are denomi men in Dutchlande be in hand to shewe their mean-nated indifferent things. "We do not call magical ing in writing as touchyng the same, so that we may be of muche better comforte then our Papistes would gladly se, yea then manye of the good and faithfull be, that that Interim will be wstanded and not so sone and easely receaved as the Papistes hope and many Christer feare. This I saie chiefelye caused me to putte out this litle boke at this time.

consecrations, worshipping of images, the proces sion of the host, and other similar services openly condemned, both in our discourses and writings, nor such absurdities, as nocturnal visits to the tombs of saints, indifferent things; but they are shockingly multiplied either for the purpose of provoking us, or with a crafty design to impose heavier burdens upon the pastors, and they do us an injury "But for that there be haply many that know not while they humor their own passions. There are what that Interim meaneth, for some have not seen many things appointed by the most ancient of and some have nott harde of it, ye and the moste churches, and conducive to the beauty of orderly understande not the worde, as they that understand worship and the instruction of the lower classes, as no Latine, or not very weil, neede dryveth me to the order of festivals and of lessons, public assemshewe bothe what it is and also the meanyng of the blings, examination and absolution previous to the worde. Interim is a booke whiche was at the Em-reception of the sacrament, certain rites in publie perowres Maiesties commandement prynted and put forth about the begynnyng of June, in this yere of our Saviours birthe 1548, wherein is commanded that al the cities in Dutchlande that have receaved the worde of God, and made a chaunge of ceremonys accordyng to the word shal reforme their churches agayne, and turne to the olde Popishe ordinaunces as a dog dothe to that he hathe spued out, or a washen swyne to the myre.

"Thus have ye harde what it is. Now heare what the word signifyeth or betokeneth.

"Interim is as muche to saye, as in the meane season or in the meane while. And therfore have they christened the chiide and geven him this name because they wyll that we kepe all the thynges

penitence, examination in confirming, public ordination to the ministry of the gospel, public betrothing to the marriage, the form of prayers used in nuptial ceremonies, and funeral orations over the dead."

One of the first and most virulent of all the opponents of Melancthon at this period, was Matthias Flacius, or Flaccus Illyricus. He was a native of Albona, in Istria, and in the year 1541, he went to Wittemberg, where he became a disciple of Luther and Melancthon, and afterwards taught Greek and Hebrew for a subsistence. He was treated with the utmost kindness and liberality by Melancthon, and in 1544, through his and Luther's influence, he obtained a public employment in the university.