torted, idolatrous customs are established, fear, doubt, and strife
are reigning everywhere." (Walther, 21.)

However, though Melanchthon disapproved of the imperial Interim, he was
afraid to antagonize it openly and unflinchingly. Yet it was just such a
public and decided testimony that was needed, and everywhere expected of
Melanchthon; for he was generally regarded as the logical and lawful
successor of Luther and as the theological leader of the Church. July
22, 1548, Aquila wrote: "What shall I say of the arch-knave Eisleben,
Agricola? He said: 'The Interim is the best book and work making for
unity in the whole Empire and for religious agreement throughout all
Europe. For now the Pope is reformed, and the Emperor is a Lutheran,'"
Imploring Melanchthon to break his silence and sound the public warning,
Aquila continues: "Thou holy man, answer and come to our assistance,
defend the Word and name of Christ and His honor (which is the highest
good on earth) against that virulent sycophant Agricola, who is an
impostor." (7, 78.)

Such were the sentiments of loyal Lutherans everywhere. But Melanchthon,
intimidated by threats of the Emperor, and fearing for his safety,
turned a deaf ear to these entreaties. While the captive Elector was
determined to die rather than submit to the Interim, and while hundreds
of Lutheran ministers were deposed, banished, imprisoned, and some of
them even executed because of their devotion to the truth, Melanchthon
was unwilling to expose himself to the anger of the Emperor. And before
long his fear to confess and his refusal to give public testimony to the
truth was followed by open denial. At the behest of Elector Maurice he
consented to elaborate, as a substitute for the Augsburg Interim, a
compromise document--the so-called Leipzig Interim.

125. Melanchthon and the Leipzig Interim.

After the victory of the Emperor and the proclamation of the Augsburg
Interim, Maurice, the new-fledged Elector, found himself in a dilemma.
Charles V urged him to set a good example in obeying and enforcing the
Interim. Indebted as he was to the Emperor for his Electorate, he, to
some extent, felt bound to obey him also in religious matters. At the
same time, Maurice was personally not at all in agreement with the
radical Augsburg Interim and afraid of forfeiting the sympathies of both
his old and new subjects on account of it. Nor did he fail to realize
the difficulties he would encounter in enforcing