  MELANCHTHON. THE LIFE OF PHILIP MELANCHTHON. BY CHARLES FREDERICK LEDDERHOSE. Translated from the German, BY THE REV. G. F. KROTEL, PASTOR OF TRINITY LUTHERAN CHURCH, LANCASTER, PA. PHILADELPHIA: LINDSAY & BLAKISTON. 1855. Entered according to Act of Congress, in the year 1854, by NOTICE. By an oversight on the part of the pressman whose duty it is to revise the sheets on the press in my Printing Office, the following pages of this work (The Life of Melanchthon), are transposed, 56, 57, 58, 59, and 60. This error makes the book appear at first sight to be incomplete, the reader, however, will find all the pages, as above, but transposed. The error was not discovered until the whole edition of the work was bound, and largely distributed, consequently too late to be corrected in any other way than by this notice. C. SHERMAN, Printer, Philadelphia, Nov. 30, 1854. AUTHOR'S PREFACE. Luther occupies so great, unrivalled, and apostolical a position among the Reformers, that we should not feel surprised to see his life and labors presented to the evangelical community again and again. Although we are far from encouraging an idolatrous worship of the man, we believe we are acting in the spirit of the word of God, when we encourage men to follow his faith. But we should act very ungratefully if, on account of this Prince in Israel, we should lose sight of the other distinguished men of God in the days of the Reformation. And among these, Philip Melanchthon occupies the highest place. The age in which he lived called him the Teacher of the German people, because he exerted a powerful influence upon the scientific and Christian culture of Germany. And we too may give him the same name, for his writings continue to exert a great influence, and justly claim our consideration. To show that this is indeed true, that he is still calculated to be the teacher of the German people, especially of the evangelical community, is the object of this Biography. As this volume was prepared for the general reader, all learned discussions were necessarily avoided. It does not enter into critical investigations, but faithfully appropriates known facts, in order to present them to the reader in an intelligible manner. A candid examination must decide how far the author has succeeded in accomplishing this object. It is the first attempt of the kind, for the Life of Melanchthon has not been written often; and when it was written, it was not treated in a popular manner. It was therefore the principal aim of the author of the present volume to present a truthful picture of the faith and the life of the Reformer. The man who wrote the Augsburg Confession, and its Apology, Confessions which, after three hundred years, are still a stumbling-block to some, but also an encouragement and consolation to many; a man who, notwithstanding all his scientific attainments, in which he no doubt excelled the great majority in our own day, yet held fast to the fundamental principles of Christianity, to the manifestation of God in the Flesh, to the Redemption, to Justification by Faith, in life and in the hour of death,—undoubtedly deserves to be introduced from the past into the present, in order to preach salvation in Christ to the present generation. If Melanchthon's godly walk and conversation should be instrumental in leading him who is a stranger to salvation in Christ, to seek this; if it should serve to comfort and strengthen others, then may that word of the Scriptures be remembered: "The memory of the just is blessed;" and may every one gratefully rejoice, with the Reformer, in that glorious promise: "And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever." Ardently desiring that this volume may be useful and profitable unto salvation to very many, we suffer it to go forth upon its way. St. G. On the first Sunday in Advent, 1846. L. TRANSLATOR'S PREFACE. Melanchthon has been called the most amiable, the purest, and most learned of the celebrated men of the sixteenth century. The distinguished Erasmus confesses, that he was a general favorite, that honest and candid men were fond of him, and even his adversaries cannot hate him. And he has succeeded in securing the affections of posterity, and, more than any other one of the valiant champions of the Reformation, is the general favorite of all evangelical Christians, and still seems to stand as the gentle mediator between the two great divisions of the Protestant Church formed at that time, claimed and loved by both. Yet, notwithstanding all this, we venture to say, that a very large proportion of Protestant readers know no more of the life of this lovely man of God, than that which is interwoven with the life of Luther. His life has not been written for the people even by his own countrymen, and our author presents us with the first attempt of this kind. In our own language we have but one Life of Melanchthon, the one written by Dr. Cox, the first American edition of which, from the second London edition, is now lying before us, bearing the date 1835. Admirable as this work has been acknowledged to be, we believe the work of Ledderhose to be still more calculated for general reading. Our author assures us that it was "his principal aim to present a truthful picture of the faith and the life of the Reformer;" and it is this constant exhibition of his inner life, even in his own words, which is calculated to edify as well as instruct. Besides this, many incidents in his own life, and interesting events and questions after the death of Luther, omitted or briefly mentioned in Dr. Cox's work, will be found here. A number of facts, mentioned by Cox and others, have been added by the translator, and will be found in the notes scattered through the volume. The style is very simple and popular, and this simplicity and frequent quaintness of expression, especially in the numerous extracts from letters and declarations of faith, rendered the work of translation more difficult, especially as it seemed necessary and desirable to retain the homeliness of the German as much as possible. Believing that this portraiture of the life of Melanchthon cannot offend the feelings of any Protestant Christian, but that it is calculated to afford instruction and edification to the old and young, the translator humbly trusts, that it may not only make Lutherans, but many other evangelical Christians, better acquainted with the "faith and life" of the faithful friend of Luther, and distinguished author of the Augsburg Confession. G. F. K. Lancaster, November, 1854. CONTENTS.
Life of Melanchthon. CHAPTER I. HIS YOUTH. In a hilly part of the Kraichgau lies the city of Bretten. In former times it belonged to the Electors of the Palatinate, and in the year 1504 defended itself bravely against Duke Ulrich of WÜrtemberg, and also manifested a brave loyalty to its hereditary sovereign in the war of the peasants. It is now included in the Grand-Duchy of Baden. It has acquired an imperishable name, because a great man, Philip Melanchthon, was born in it. We will begin by hearing what an old account relates of his ancestors and parents, his birth and youth. "In the days of the Count Palatine Philip, Elector on the Rhine, there lived in Heidelberg, before the mountain, a worthy, pious man, named Claus Schwartzerd. With Elizabeth, his wife, he begat two sons, Hans and George, and from their youth up trained them in the fear of God, and the practice of every virtue. The Count Palatine Philip took so great a liking to George, who was a very active and ingenious lad, and discharged every duty most diligently, that he took him to Court, and permitted him to examine a number of professions, in order by this means to satisfy himself what his inclinations were, and what might be made of him. When the boy, therefore, took delight in armor, the Elector placed him in charge of a master in Amberg. He learned the trade so rapidly that every one was astonished, and the journeymen became so hostile to him, that one of them on a certain occasion burned him with hot lead in so dangerous a manner that his life was despaired of, and he was only saved by Divine mercy, and very faithful nursing." By order of the Elector he was then sent to an armorer in Nuremberg. Here also he made rapid advances. "For the boy was so ingenious, that, as we commonly say, his hands could imitate whatever his eyes saw. He could forge as neatly as if it had been done with a file." In a few years he was able to make everything needful for the tournament. The Elector again took him to Court, and appointed him an armorer or armor-bearer. He became so celebrated, that even foreign potentates courted him. Even the German Emperor Maximilian had his armor made by him. For a very skilful suit of armor, the Emperor presented him with a family coat of arms, representing a lion sitting upon a shield and helmet, holding tongs and a hammer in his paws. George's son, our Philip, never made use of this coat of arms, his own representing the serpent upon the cross, alluding to the well-known typical event in the wilderness. When George was thirty years old, the Elector thought of having him married. A well-known citizen of Bretten, Hans Reuter, "a very fine, sensible man, who had even studied," enjoying great respect, having served as Mayor of the place for several years, had a daughter called Barbara. "She was a virtuous and well-bred maiden. By the providence of Almighty God, and the negotiations of the Elector, she was promised to him in marriage, and they were married in Spire, in the presence of many knights, who appeared to do honor to his espousals." The ancient account goes on to say: "The married couple continued to love and esteem each other, for the said George Schwartzerd was a just, pious, God-fearing man, serving God earnestly, praying diligently, and observing his hours of prayer as strictly as any priest, permitting nothing to hinder him from the discharge of this duty, so that he would arise in the night, fall upon his knees, and pray with earnestness. No one ever heard him utter a profane word, or saw him intoxicated, or even heard of anything of the kind of him to the day of his death." He did not concern himself especially with laying up this world's goods, and he was never seen in the courts to carry on lawsuits. His wife, besides her piety, and domestic, frugal spirit, exercised benevolence towards the poor and afflicted. The familiar saying was often upon her lips: "Alms do not impoverish," and the lines also— Whoever wishes to consume more After living childless for four years, a son was born to them on the 16th of February, 1497, on the Thursday after the first Sunday in Lent, who, in baptism, received the name of Philip. "Thus does God bless this pious and godly man with the gift of such a child, which afterwards became a blessing to the whole land, yea, many lands, and the whole of Christendom, and will remain so to the end of the world." Their marriage was further blessed by the birth of another son and three daughters. Philip, and his brother George, four years younger than himself, attended the town-school of Bretten, to acquire the rudiments of human learning. But because a malignant disease was raging at that time, and their teacher himself was confined with it, their careful grandfather Reuter removed the boys from school, fearing lest they too might be attacked, and provided a private tutor for them in his own house. His name was John Unger. A little grandson, John Reuter, enjoyed these instructions together with the two boys. Unger was an excellent teacher, who laboured to give his pupils a thorough education. He took especial pains in his Latin instructions. Melanchthon, who was "a master in that language," in after years could not sufficiently praise the teacher of his youth. He says of him: "He loved me as a son, and I loved him as a father." Unger was afterwards made court chaplain of the Margrave Philip of Baden, and continued to preach the gospel faithfully in Pforzheim to a very advanced age. "When their grandfather observed the diligence of the boys, he bought them a Missal, in order that they might become familiar with the hymns of the church, whilst pursuing their other studies; and he required of them to take their places in the choir on all holy days. About this time the great Bachanti (so called roving scholars) roved through the country. When one of these came to Bretten, his grandfather would set Philip to dispute with him. It was a rare thing to find one who was a match for him. This pleased the old man, and he took special delight in these contests. The boy too became bolder, and more fond of study. And his grandfather took care to provide books and other things, so that the boy might not be hindered." The extraordinary gifts of little Philip manifested themselves at an early period. He was possessed of a quick perception, a retentive memory, and great acuteness. He was continually engaged in asking questions during school hours, and afterwards, he would seek out his friends, in order to converse more about what he had learned. It was impossible not to love the boy, for he was peculiarly amiable and modest. His talkativeness found a great obstacle in his stammering tongue, which, however, he endeavoured to surmount. It is said of him, that in early life he could be very easily irritated; but he would sometimes apply to himself the saying: "He cuts and stabs, and yet hurts nobody." His grandfather was particularly attached to Philip, and it is to be regretted that the worthy man was so soon to leave the land of his pilgrimage, which happened in the year 1507. As Philip's father was frequently taken away from home by his many engagements, he was obliged to intrust the education of his children to his wife and her father. We are told "he enjoined it upon his father-in-law, Hans Reuter, to look to his children, so that they might be sent to school regularly, and might learn something profitable." In his travels he came to Manheim, in Neuburg, in 1504. His sovereign had summoned him thither, in order that he might be nearer him in preparing and forwarding ordnance in the Bavarian war. Here, however, he found an incurable disease. The wells from which he drank were poisoned. As the life of this man was of great value to the prince, he left no efforts untried to save him, but all proved in vain. It is true he lived for four years after this, but in a very helpless condition. About the very time when grandfather Reuter died, Schwartzerd was also lying upon his death-bed. Three days before his death, he expressed himself to the following effect: "These three things I will also leave my little children when I die—that they are in the bosom of the true Christian Church, that they are one in Him, and united among each other, and heirs of eternal life." When he felt the approach of death, he called for Philip, then ten years old, commended him to God, and exhorted him to fear God. Dying, he said, "I have experienced many changes in the world, but greater ones are coming. My prayer is, that God may rule you in them. I counsel thee, my son, to fear God, and live honestly." These words were treasured in the boy's memory as long as he lived. In order that he might not behold the death of his father, he was sent to Spire. He was naturally very tender-hearted, and the communication of his father's illness deeply moved him. He says: "Like all children, I had never yet thought of sickness and death, nor had I ever seen a sick person or a corpse. When my mother, therefore, told me,—'Your father is ill,' I was obliged to ask what that imported. But she had scarcely given me an idea of it, when I was overwhelmed with grief." On the 27th of October, of the same year in which his grandfather Reuter died, his father also finished his course, in the forty-ninth year of his age. But a very important outward change for the boy was brought about by these two deaths. The three boys, who had hitherto enjoyed Unger's instructions, were removed, in the autumn of this year, to the Latin school in the city of Pforzheim, in Baden. Their mother had a relative, named Elizabeth, a sister of the well-known distinguished scholar Reuchlin,[1] residing in Pforzheim. The boys lodged in her house. The able Rector, George Simler, and John Hildenbrand, were their teachers. The Latin language was then the principal study, and the great object to be reached was, that the pupils should be able to speak it. The Greek language was still a very rare accomplishment. Simler, who had some knowledge of it, only introduced it to the notice of his ablest pupils. It was Philip Schwartzerd's good fortune to be one of this number, and he used the opportunity with great profit to himself. Of Simler, he somewhere says: "He first unlocked the meaning of the Greek and Latin Poets to me, and introduced me to a purer philosophy." He met with this teacher again in the University at TÜbingen. In Pforzheim he was fortunate enough to become better acquainted with the celebrated John Reuchlin, who then resided in WÜrtemberg, as President of the Swabian Court of the Confederates. Reuchlin took great delight in the talented boy, gave him his paternal regard, called him his son, and presented him with beautiful and useful books. On a certain occasion he also gave him his chestnut-colored Doctor's hat, and placed it on the boy's head. "All this greatly pleased Philip, and he so advanced in his studies, that he was soon promoted to a place among the largest and oldest pupils." Reuchlin also gave young Schwartzerd the name of Melanchthon,[2] which is the Greek word for his own name, (black earth). It was then a very general custom to change German names into Greek. After the year 1531, he did not write his name Melanchthon, but Melanthon, most likely because this is more easily pronounced. But it is time to notice the internal development of the boy. As the parents lived in the fear of God, this was also aimed at in the education of their children. Philip soon exhibited a great love for the public services of the house of God. He was especially delighted with the histories of the holy men of the Christian Church. Of these he heard much, both in the church and at home. Had the Gospel been opened to him at that time, he would doubtless have received it joyfully. However, he admits the use of the Legends of the saints in the words: "It was a part of our domestic discipline rather to employ the boys with these matters, than to permit them to run about the streets, or engage in wild noise." As a matter of course, such food, as the Church then profferred, could not satisfy an inquiring mind like that of Philip. The law, as it was then exclusively employed by the Catholic Church, was barely able to plow up the soil of the heart. But when it is yet considered, in addition to this, that the laws of God occupied the background behind the frequently ridiculous laws of the Church, it is matter for surprise that so many spiritual wants were yet felt, as we find to be the case with young Melanchthon. But his mind at this time was still principally directed to the acquisition of learning, of which he had already gathered an unusually large store in Pforzheim, by the instructions of Simler, and the encouragement of the deeply-learned Reuchlin. CHAPTER II. THE UNIVERSITY. When he had spent two years in the town-school of Pforzheim, he had improved himself so much that he wrote down his own thoughts, both in the Latin and Greek languages, with facility. He already composed neat verses in these strange languages. Thus it came to pass, that, although he was but thirteen years old, he could already enter the University of Heidelberg. His acquirements were of a superior character. He was received as a student on the 13th of October, 1509. In Heidelberg it was his good fortune to become an inmate of the house of a distinguished scholar, Dr. Pallas Spengel. Although Pallas held fast to the established order of things in religious matters, he was not opposed to anything better. Melanchthon rejoiced in after life that he had enjoyed the intercourse of this aged, and, in his own way, pious professor. He was instructed in the elements of astronomy by Dr. CÆsarius, and praised him in the following words: "I acknowledge that I owe particular esteem and gratitude to him as my teacher." But he principally devoted himself to the ancient languages, and that with such zeal, that his knowledge of them increased more and more, and the learned boy became generally known in Heidelberg. On a certain occasion the teacher had proposed a very difficult question, and asked, "Where will I find a Grecian?" The students cried out with one voice: "Melanchthon! Melanchthon!" He was generally called "the Grecian."[3] At another time a teacher was suddenly seized with illness during the hour of instruction. He did not stop the lecture, however, but without delay said: "Philip, let your fellow-students proceed, and do you occupy my place." His quiet and decorous conduct procured him the distinction of instructing the sons of the Count Louis of Lowenstein. The Counts became so attached to him, that they maintained a friendly correspondence with him in after years. On the 10th of June, 1511, he was already honoured with the degree of Bachelor of Arts. Although he spent many happy hours in Heidelberg, in the society of learned men and talented youths, yet did the place no longer satisfy him. This was partly owing to the fact, that the University did not number such men among its instructors, under whom he could make any further great progress, and partly also to the climate of Heidelberg, which did not agree with him. He was annually troubled with fever in the Spring, which enfeebled him very much, so that his anxious mother strongly wished for a change of residence. To this was added, that he was seeking the degree following the Baccalaureate, that of Master of Arts. His instructors, however, considered themselves bound to deny this request, "because he was too young, and of too childish an appearance." This occasioned great pain to the young man, and made his departure still more desirable. In after life, it is true, he formed a correct judgment of the refusal of his youthful request: "It is often very good for young persons if their wishes are not all gratified. This I experienced at Heidelberg." In the autumn of the year 1512 we find Melanchthon upon the road to the University of TÜbingen. It had not long before been founded by Duke Everard with the beard, a man who was ever anxious for the welfare of his country. TÜbingen had at that time already a good reputation. That which Melanchthon considered the most important, employed his labors also in this nursery of science. The Greeks and Romans were his favorites, yet not in a one-sided manner; for he was also attracted by mathematics and astronomy, to which he was encouraged by the distinguished Professor StÖffler. When he was therefore engaged in reading the Greek writer Hesiod, with his friend Hausschein, who became so well known and useful in the Reformation under the name of Oecolampadius, he could obtain an explanation of those passages which referred to astronomy, from StÖffler alone. He also made himself acquainted with jurisprudence and medicine. He gathered a mass of information, which in a young man of his age can really be called extraordinary. But divinity attracted him above all other things. This did not flow from the unrefreshing spirit which then pervaded this science. The old beaten track of the middle ages was still pursued in all the universities. Altogether neglecting the Bible, the only fountain of true Christianity, men were merely concerned with the teachings of the Church. These were empty, fruitless subtleties, in which a sincerely seeking soul could find no nourishment. He heard Lempus, the most distinguished Professor in this field, who, when explaining transubstantiation to his hearers, could write it down with chalk upon the board, to make it more intelligible. Melanchthon read the writings of William Occam, an old scholastic, with great zeal. But the curious structure erected by the Catholic church by its system of doctrine could not attract him any longer, when he had become the owner of a Bible. His beloved cousin Reuchlin had presented him with one. He loved the holy volume more than every thing else, as he became better acquainted with its precious contents. As Reuchlin diligently read the Holy Book, and took it with him upon his journeys, so now did Melanchthon. He carried it with him in his bosom, and could not part with it; "he read it carefully day and night." Here he found explanations, which no professor in TÜbingen, and no priest in the church were able to give him. How disgusted he must have been, to hear priests upon the pulpits discourse upon a passage of the Greek Philosopher Aristotle, or to listen to another who was laboring to prove, that the wooden shoe of the Franciscans was made of the tree of the knowledge of Good and Evil in Paradise! Whenever therefore he went to church, he carried his Bible with him. During the progress of the ceremonies, and while the people were reading in the prescribed prayer-books, he was wrapt up in the reading of his Bible. Some evil-disposed persons took offence at this, and endeavored to render him suspected. It is impossible to show in Melanchthon's case, as it can be done in that of Luther, and other great men of Christ's church, how he arrived at the knowledge of the Truth, and an experience of the Grace of God. This saving change in him seems to have been brought about gradually. Beyond doubt it was closely connected with the reading and deeper searching of the Holy Scriptures. His acquaintance with Reuchlin was also propitious. Melanchthon frequently journeyed to the not far distant city of Stuttgart, where Reuchlin then resided. The latter also came to TÜbingen, and did not think it beneath him to occupy the room and eat the fare of his youthful friend. Here they conversed much of the corrupt condition of the church. But the time was near when mere conversation should be changed to open testimony. At that time great darkness reigned in Cologne. The Theologians, as well as the Dominican Monks of that place, had demanded that all Jewish writings should be burned. When the Emperor called upon Reuchlin for his opinion in this matter, he defended most of these writings. This enraged the people of Cologne, who were led by the baptized Jew Pfefferkorn and the inquisitor Hochstraten. They appealed to the Pope. It gave Reuchlin much trouble, and caused much correspondence to and fro. Melanchthon also became involved in the matter, together with a large number of the most distinguished men, who entered the lists in Reuchlin's defence, and were obliged to bear the name of contempt, Reuchlinists. We here already meet the well-known knight, Ulrich von Hutten, who wielded a sharp pen, as well as the brave and noble Francis von Sickingen with the knightly sword. Before this time, January 25, 1514, consequently in the 17th year of his life, Melanchthon, as the first among eleven candidates, received the degree of Master of Arts, and the privilege of delivering lectures. He lectured principally on Virgil, Terence, Cicero and Livy, and at once exhibited his great talents as a teacher. The students listened to him with pleasure, and soon many distinguished young men gathered around him. But he not only gained applause in his chair in the University; he also began to appear as an author. As early as the year 1516, Erasmus of Rotterdam, one of the most learned men of that time, gave him the warmest eulogium in the words: "My God, what promising hopes does Philip Melanchthon give us, who, yet a youth, yes almost a boy, deserves equal esteem for his knowledge of both languages! What sagacity in argument, what purity of expression, what a rare and comprehensive knowledge, what extensive reading, what a delicacy and elegance of mind does he not display!"[4] A man of such mind and acquirements, and who, besides all this, bore a deeper knowledge within, could no longer remain in his confined position in TÜbingen. The Lord of the Church had selected a different theatre for his labors and struggles. When, by the advice of Reuchlin, he had declined a call to the bigoted University of Ingolstadt, another extensive and richly blessed field of labor was thrown open to him. The Elector Frederick of Saxony, who has very properly been called the Wise, in the spring of the year 1518, wrote to Reuchlin from Augsburg, where he was attending the Diet, requesting him to propose to him a teacher of the Greek, and one of the Hebrew language, for his University at Wittenberg. Wittenberg had already acquired a great reputation, not only in Germany, but throughout Europe, on account of the mighty and bold step which an Augustinian Monk, Martin Luther, had taken about half a year before. Who has not heard of the 95 Theses, nailed by that monk on the church door at Wittenberg, on the 31st of October, 1517, against the doctrine of indulgences, and other matters connected with it, and which circulated so rapidly, that it seemed almost, in the language of a contemporary, as if the angels had served as footposts? All better disposed minds, to which class Reuchlin also belonged, joyfully welcomed the appearance of the intrepid monk of Wittenberg. When, therefore, the request of the Elector, to seek out two professors, was made to Reuchlin, he could not propose a more able and suitable man to Frederick the Wise than his own relative Melanchthon. He had received the youthful master's permission to do this. The Elector was highly pleased, especially as TÜbingen had already supplied him with several able men. Testimony concerning Melanchthon, such as that given by Reuchlin, could not but produce the most favorable impression. He says: "Among the Germans I know of no one who excels him, except Erasmus of Rotterdam, and he is an Hollander." As Duke Ulrich felt the loss he was about to sustain, he endeavored to retain him. An old narrative gives us the following account: "In the meantime, Duke Ulrich, of WÜrtemberg, who wished to keep Philip in his own land, sent Conrad von Sickingen, who was then his servant, to master Philip's mother, to inform her, that if her son wished to enter the priesthood, he could apply to his Grace. Then he would also provide him with a good benefice, on account of his sainted father's faithful services. However, Philip had no inclination to become a priest, but intended to comply with the invitation of the Elector of Saxony, and to serve his Grace the Elector and the University, which also eventually came to pass." Reuchlin dismissed his young friend in a parental manner with these beautiful words: "'Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing.' Gen. xii. 1, 2. This the Spirit tells me, and this hope do I entertain of thee, my Philip, my work and my comfort! Go, then, with a cheerful and happy courage!" Thus blessed and consecrated by his old friend, whom he was not to behold again in this world, he bid adieu to him and all his friends. He also paid a parting visit to the beloved ones in Bretten. His teacher, Simler, who was professor of the Greek language in TÜbingen, remarked on the day of Melanchthon's departure: "The entire city ought to mourn the departure of this Melanchthon, and all those now residing in TÜbingen have not even advanced far enough in their studies fully to appreciate how much they had lost by the removal of this great man." In August, Melanchthon is on his way. He made some valuable acquaintances. In Augsburg he was admitted to an audience with the Elector, and became acquainted with his chaplain and secretary, Spalatin, "and they remained together until the close of the Diet." The celebrated statesman, Pirkheimer, in Nuremberg, a patron of Melanchthon, also received a visit from the young professor. On the 20th of August he reached Leipzig. Here the University honored him with an entertainment. He here declined a call to Ingolstadt, as well as one from Leipzig. He remained true to his promise. On the 25th of August, 1518, he arrived in his new field of labor, Wittenberg, to the joy of all, and his reception was a festive one. CHAPTER III. HIS DEBUT IN WITTENBERG, AND THE LEIPZIG DISPUTATION. Four days after his arrival, the 22 years old professor delivered the Introductory to his Lectures. The lecture-room was entirely filled. His exterior did not promise much. A small, insignificant form, with a timid gait, entered the desk, but the lofty brow, and his large blue eyes, indicated the mighty mind which tabernacled in this unseemly and frail vessel. But when he commenced his Latin address, which treated of the improvement of studies, unfolding the deepest thoughts in the most chaste language, and resting so entirely upon the word of God, all were filled with joy. Luther, who was also present, was full of enthusiasm; for he felt at once how much the University and the good cause of the Reformation had gained in the possession of a man so learned, and with so deep an insight into truth. He therefore, full of joy, wrote to his beloved friend Spalatin as early as August 31: "Philip delivered a very learned and chaste address on the fourth day after his arrival, and that too with such applause and admiration on every side, that you need not trouble yourself further in commending him to us. We must look away from his exterior appearance; we rejoice in his gifts, at the same time that we are amazed at them; and we heartily thank our gracious prince, as well as your own assistance. It is now especially important that you recommend him most earnestly to our prince. I by no means desire a different teacher of Greek, as long as he remains with us. There is but one thing I fear, namely, that his delicate constitution will not be able to endure the manner of life in this region. I also learn that he has been called with too small a salary, so that the Leipzigers already boast and hope that they shall soon be able to draw him away from us; for they already courted him before he came to us. I, and many others with me, suspect that Dr. Pfeffinger has, according to his usual custom, been endeavoring to save the Elector's purse too much in this matter. Therefore, my dear Spalatin, to speak freely, that is, with my best friend: I pray you, look to it, that you do not despise his person and age. This man is deserving of all honor; for I do not wish us and the University to do so uncourteous a thing, and give envious persons occasion to speak evil of us." Two days after this, he again commends him to Spalatin most earnestly: "I would most heartily commend to you Philip, the great Grecian, the thorough scholar, and most amiable man. His lecture-room is crowded with hearers. It is owing to him, principally, that all theologians, the first, middle, and lowest class, are studying Greek." And thus Luther also expressed himself towards other friends. But the more they learned to know each other, so much the more also did their mutual esteem and affection increase. When Melanchthon, at a certain time, wrote to his paternal friend Reuchlin, and requested Luther to add a letter also, he complied with great cheerfulness; for Reuchlin was not only one of the first champions against Papal darkness, but it was also owing to him that Melanchthon adorned Wittenberg. In his letter he called Melanchthon a wonderful man, "in whom everything is almost supernatural; and yet he is the friend and confidant of my heart." But Reuchlin could not comprehend the rapid progress of the Reformation any more than Erasmus, and latterly had become cooler towards Melanchthon, no doubt because he had taken a too zealous and active part in the work of the reformation of the church. As Luther's whole heart was soon devoted to Melanchthon, so also did the young professor admire the chosen instrument of God. He soon discovered that a turning point had been reached in the history of the Christian church, and that Luther, partly because of his humility, and also his powerful apostolical faith, was the man chosen by the Head of the Church to bring about this blessed revolution. But an opportunity should soon be afforded the ingenious youth to step upon the battle-field of the Reformation himself, and to fight the good fight at Luther's side. The cause of the Gospel, proclaimed trumpet-tongued in Wittenberg, had awakened a mighty sympathy. They soon became convinced in Rome that this was not an ordinary dispute among Monks, whether the cowls should be peaked or round, and matters like these. Although the frivolous Medicean, Pope Leo X., regarded the matter very lightly in the beginning, its progress soon taught him to take a different view. Writings, conceived in the true Roman spirit, and dipped in blood, were sent forth. But all was unavailing. Despotic commands, such as had been hurled against Luther in Augsburg by the proud Cajetan, were powerless. At first the lion in the Vatican roared, then he fawned. All knew the Papal nuncio Miltiz, who could speak sweetly, and if this would not suffice, could even shed tears. An agreement was entered into between him and Luther, who in the beginning still entertained a high esteem for the Pope's supremacy, in Altenburg, in the year 1519, in which he promised silence, provided his opponents would remain silent also. But even in the midst of these negotiations, a zealous Romanist brought about an unexpected outbreak of the fire that slumbered beneath the ashes. This was the well-known Dr. John Eck, Chancellor of the University of Ingolstadt, a man ever inclined to noise and disputes. He had already attacked Professor Andrew Carlstadt, in Wittenberg, in the year 1516. At a later period he challenged him to a public discussion, although he had his eye fixed upon Luther more than him. As the choice of the place and the time of the discussion were left to Dr. Eck, he fixed upon Leipzig. It was to be opened on the 27th of June, 1519. Eck arrived in Leipzig betimes, where he was delighted at being seen and admired. On the 24th of June the Wittenbergers also arrived. Many other learned men and students were present, besides the two champions, Carlstadt and Luther. Philip Melanchthon rode at Luther's side in a carriage. A crowd of persons, abbots, counts, knights, the learned and unlearned, such as Leipzig had not seen for a long time, were gathered together. It does not belong to our purpose to describe at length the history of the discussion at Leipzig. It occupied three weeks. First of all, Eck disputed with Carlstadt about Free-will, then with Luther about the Pope's supremacy, purgatory, indulgences, penance, absolution, and satisfaction. The contest often became very hot. Even if Carlstadt did not defend his good cause with the greatest skill, Eck found his match in Luther, who placed himself in the citadel of the word of God, and went forth unconquered from the battle. However, Melanchthon did not merely sit by as an idle hearer. It is said that he now and then mingled in the contest, and supported his two friends with a few observations. Upon this, Eck addressed him in a harsh tone: "Be silent, Philip; mind your own business, and do not disturb me!" Melanchthon, who had inwardly taken a lively interest in the discussion, left Leipzig, together with his Wittenberg friends, richly blessed and strengthened for his whole life.[5] But he was now to enter into a dispute with Eck himself. For he had written a letter to his beloved friend Oecolampadius, who regarded the bold stand of Luther and his friends with approbation, in which he related the events of the disputation, and exposed several weak points in Eck's arguments. But, although he did this, he praised Eck's "excellent natural gifts." Of course it can be easily seen where Melanchthon's heart was. He thus spoke of Luther in this letter: "I must admire the clear head, learning, and eloquence, and heartily love the sincere and truly Christian heart of Luther, whom I have known intimately for a long time." This letter was printed, and was seen by Eck, who felt himself so much aggrieved by it, that he printed a very rude reply as early as the 25th of July, in Leipzig. He treats the teacher of languages—Philippus—"who understands Greek and Latin so well," in a most contemptuous manner, as if he had assumed the right of pronouncing judgment in a matter which he did not understand, and endeavors to refute Melanchthon's letter by sixteen brief remarks. At one time he calls him "the bold little man," then again "the Wittenbergian teacher of languages, who fared like the shoemaker who wanted to know more than his last," and then again "the literalist," and "little language man." Once he addresses him in the words: "Thou dusty schoolmaster!" The whole letter is conceived in this spirit: but he was mistaken in Melanchthon. In the month of August he sent forth from "the celebrated Saxon city Wittenberg," a defence against John Eck, in which he does not use similar language. He declares in this "that he has been driven to this, more by a holy anxiety and zeal for the Holy Scriptures than by any enmity." He declares, in the most decided manner, "that it is ungodly to wrest the Scriptures according to human will and inclinations." He now refutes Eck's principal objections in the clearest manner, and advises him "to suffer the cause to strive rather than abusive language." "We owe this," he says, "to love, which, as truly as I hope to have a merciful God, I from my heart do not wish to grieve or offend." Luther was much displeased with Eck's conduct. He expresses this in a letter to Spalatin, dated August 15th: "I again come to speak of Philip, whom no Eck can bring me to hate, and whose testimony in my favour I always esteem higher than anything else. The judgment and opinion of this single man is of more value to me than that of many thousand worthless Ecks, and I would not be ashamed, although I am a Master of Arts, of Philosophy, and Theology, and am adorned almost with all the titles of Eck, to leave my own opinion, if this Grammarian could not agree with it. I have often done this, and do it still, because of the divine gift which God has deposited in this frail vessel (although it seems contemptible to Eck,) with a bountiful blessing. Philip I do not praise, he is a creature of God, and nothing." But Eck did not consider it advisable to contend further with the champions of Wittenberg, who were also supported by other worthy men. He was silent, and as he perhaps thought that other weapons were needful in such a case, perhaps like those employed against Huss and Jerome a hundred years before, he journeyed to Rome, and sought shelter beneath the thunders of excommunication from the Papal Chair. CHAPTER IV. BUILDING AND FIGHTING. It has happened sometimes in the Church of Christ, that the kingdom of God has been built up, whilst the builders were obliged to carry the sword against the enemies in one hand. This was the case at Wittenberg at that time. By Luther's side we find Melanchthon engaged in this double labor. We have already heard with what joy his introductory lecture was listened to. He continued to gain more applause from day to day. Students from all parts of Germany, yea of Europe, were found in his lecture-room. In the year 1520, Spalatin saw about 600 students, whereas the whole number of students had formerly not exceeded 200. Luther's European reputation, of course, also contributed much towards the prosperity of the University. Heerbrand, in his oration to his memory, relates that Melanchthon had as many as 2000 pupils and hearers, among whom were princes, counts, barons, and other noblemen. Whilst Reuchlin and Erasmus labored more by their writings, Melanchthon attracted both by his lectures and his solid writings. To this was added, that, whilst Reuchlin and Erasmus from day to day grew cooler towards the great movement proceeding from Wittenberg, Melanchthon attached himself to it in the most decided manner, and powerfully aided it by his mind, acquirements, and great name. He, therefore, did not only lecture on the Greek poet Homer, and other writers of antiquity, but also treated the writings of the New Testament. His industry was extraordinary. In addition to the regular labors of his station, he for a time also acted as professor of the Hebrew. For this purpose, however, it was necessary that he should first of all make himself thoroughly acquainted with this language. Luther wrote to Spalatin, January, 1519: "Our Philip is now busy with the Hebrew; the faithfulness and industry of the man are too great, so that he hardly permits himself to enjoy any leisure." He could generally be found busily engaged in his study at two o'clock in the morning. The amount of labor accomplished by him in a short time is almost incredible. But to his well-trained mind, his quick perception, and his unwearied industry, was added the blessing of God, which indeed was most needful, and which he sought with all his heart. When the Elector heard of his extraordinary industry, he feared lest the worthy professor might ruin his health, and himself wrote to him that he should take care of himself. He says in this letter: "We must make provision for the body, and if you look upon the other words of Paul as true, regard this in the same way, and believe that we ought to obey it." Melanchthon was particularly engaged with the epistles of Paul. With unusual clearness he comprehended the deeply evangelical truths which this Apostle of Justification by Faith had been permitted to see and express so clearly. Luther was not ashamed to appear among the hearers of the youthful professor, when he explained the Epistles to the Romans and Corinthians. Yea, he even considered it worth while to communicate these lessons of the lecture-room to the great public of Christendom. As Melanchthon's modesty induced him to retain such productions in his desk, Luther secretly published his explanations of the Epistles to the Romans and Corinthians, and prefixed an introduction, addressed to Melanchthon, in which he jocosely remarks: "It is I who publish your writings and expositions. I send you to yourself. If you are not pleased with yourself, well and good; let it suffice that we are pleased with you. If I have transgressed in this matter, it is your own fault. Why did you not publish yourself, for which I so often entreated, prayed, and commanded you? Let this be my excuse, that I shall be called, and will be, your thief, whether you are angry or whether you laugh." Further on he says: "But to those whom you so fear that they will be displeased and dissatisfied with it, I will say: 'Dear Sirs, do better yourselves.' I proclaim it publicly before the world, that no one has approached nearer to, and hit upon Paul's meaning, better than yourself." Melanchthon now published a series of volumes upon books of Scripture. He saw very well that the fountain of divine truth and wisdom, which had been obstructed so long, must again begin to flow. And he contributed an honest share towards the diffusion of Scripture truth. His books and minor publications on the books of the Bible were greatly applauded, and met with a rapid sale, so that repeated editions were called for. And even yet they deserve not only to be read, but studied by all who devote themselves to the discovery of truth. When Luther, at a later period, prefaced and recommended Melanchthon's exposition of the Epistle to the Colossians, to which he had given great attention, he speaks thus of himself and Melanchthon: "I have been born to war and fight with factions and devils, therefore my books are stormy and warlike. I must root out the stumps and stocks, cut away the thorns and hedges, fill up the ditches, and am the rough forester, to break a path, and make things ready. But master Philip walks gently and silently, tills and plants, sows and waters with pleasure, as God has gifted him richly." Thus did Melanchthon write and teach, and mightily build up the kingdom of God. About this time he published a work, which is doubtless not only one of the best of his productions, but also inclined many hearts towards the Reformation. It is the work Loci Communes, the principal articles of Christian doctrine, as they were afterwards called. We have already heard that Melanchthon devoted himself especially to the writings of Paul. He gathered together all the principal truths of this apostle, and presented them to his hearers. These were so highly pleased with the production, that they had it published. As Melanchthon, however, discovered many imperfections in it, he published it himself in 1521, corrected and enlarged. This volume, which may be called the first system of religion in the evangelical church, was everywhere greeted in the most friendly manner. Luther was quite delighted with it, and once said of it, that it was not only worthy of immortality, but even to be admitted into the canon of Scripture. In his table-talk he expressed the following opinion of it: "Whoever wishes to become a theologian now, enjoys great advantages; for first of all, he has the Bible, which is so clear, that he can read it without difficulty. Then let him read in addition the Loci Communes Philippi; let him read them diligently and well, that he may impress them upon his mind. If he has these two things, he is a theologian, from whom neither the devil nor heretics shall be able to take away anything. To him the whole field of theology lies open, so that he is able to read anything he pleases after that with edification." Melanchthon issued improved editions of the work from time to time. Seldom has a book met with so extensive a demand. We can form an estimate of its value from this fact alone. But it was also totally different from the old trash which Melanchthon had become acquainted with in TÜbingen. It followed the pure dictates of the Bible, and was thoroughly practical. Here the doctrines of sin, of the law and the Gospel, of Justification, of Faith and Good Works, were developed in a convincing manner, as they had been brought to light after a long midnight, by Luther himself. With this work he stood entirely upon the Bible, and on this account it was so refreshing to friends and annoying to enemies. In September, 1519, he was made a Bachelor of Divinity on account of his great learning. He would never accept a higher degree, and always remained a Magister (Master.) But Luther said of him: "It is true he is but a poor Master, but also a Doctor above all Doctors." Whilst this worthy man was laying the foundation for the building of the renewed church, he also bore in his other hand the sword of the Spirit to drive away the foe. We have already heard how he smote Dr. Eck with it. As early as the year 1520, a publication filled with poison and gall appeared against Luther in Rome. It bore the following title: "To the Princes and People of Germany against Martin Luther, the Defamer of German Glory." The author had chosen the fictitious name Thomas Rhodinus. The Leipzigers, especially the wicked Jerome Emser, rejoiced in this libel, and soon reprinted it, in order to injure the cause of the Reformation. But now Melanchthon entered the lists in February of the year 1521. He wrote a defence of the greatly slandered Luther, under the fictitious name of Didymus Faventinus. He remarks in this: "Judge for yourselves, whether those are seeking the welfare and glory of the Fatherland indeed, who accuse that man, who has delivered our Fatherland from Romish frauds; who has ventured all alone to root out the errors which existed for centuries; who has again brought to light Christian doctrines which were almost buried by the wicked laws of the Popes, and the foolish subtleties of the schools. For this praise is given him by all the learned, and not only by me." In this decided tone spoke Melanchthon, and declared that everything which opposed the Gospel must fall, no matter how ancient it may be. After explaining the manner in which the Pope had gained supremacy in Germany, he called upon the princes to defend the Church against the power of Antichrist. The battle grew more exciting, and Melanchthon took a bolder position, although he was a man who might truly, with reference to his inward disposition, be called a child of peace. Towards the close of the year 1520, principally by Luther's advice, he had married a daughter of Mayor Crapp, of Wittenberg. But of this we shall speak further hereafter. CHAPTER V. MELANCHTHON WITHOUT LUTHER. As early as the summer of 1520, the Pope, upon Eck's instigation, issued a severe bull against Luther, in which forty-one propositions from his various writings were condemned, and he himself was threatened with excommunication if he should not recant. But the hero was of good courage, for he was suffering for the best cause. Eck triumphed, but the Wittenberger was not to be intimidated, and wrote the well-known severe work "Against the Bull of Antichrist," and even took the bold step, on the 10th of December, 1520, to cast this bull, together with the canon law and other papal writings, into the fire, before the Elster gate, in the presence of many students and doctors. Thus did he powerfully separate himself from the Roman Church and the Pope. All who preferred the better way were thus driven to decision. Melanchthon was not wanting among these better ones, as he proved by his vindication of Luther. In the meantime, Charles V. had become Emperor of Germany. The papal nuncios urged him to execute the bull. But this youthful monarch proceeded leisurely. He summoned a Diet to Worms, where, among other matters, the difficulties of the Church might also be decided. Although the Papal legates endeavored to prevent Luther's summons to the Diet, they could not succeed. When parting from Melanchthon, he said: "If I should return no more, and my enemies should murder me at Worms, as may very easily be the case, I conjure you, dear brother, not to neglect teaching and abiding by the truth. In the meantime, labor also for me, because I am not able to be here. You can do better than I can. Therefore it will not be a great loss, provided you remain. The Lord still finds a learned champion in you." It is well known to all with what joyful faith Luther received the summons, and with what bold words he expressed himself in regard to it. Luther's journey to Worms, and his demeanor before the Emperor and the States of the Empire, are among the most glorious events of his own history, and of the Reformation in general. Faith, like that exhibited by him at this time, is not often found in Israel. "Here I stand, I cannot do otherwise; God help me! Amen!" These were Luther's words; he remained faithful, and God helped him. He was removed until March, 1522, for it is known that the care of the Elector had sheltered him from the malice of his enemies in the silent Wartburg. During this time, Wittenberg truly seemed to be fatherless, for Melanchthon was no Luther. And yet the burden of the Reformation rested upon the shoulders of this young man. But, notwithstanding the papal bulls, and in spite of the Edict of Worms, which appeared May 26, 1521, and spoke in the papal spirit, he was not afraid to stand in the gap. He published the acts of the Diet of Worms, and sided with the proscribed Luther. Every where his assistance was required, so also to give his advice in supplying the professorial chairs in the University. During this time, Aurogallus, teacher of the Hebrew, and Justus Jonas, in the capacity of provost and professor of Theology, arrived in Wittenberg. During the same year, Melanchthon published a severe work against the Theologians of Paris. These had severely condemned Luther and his writings. Against these he wrote his defence of Dr. M. Luther, "against the raging judgment of the Paris Divines." It is one of his most cutting productions. He begins thus: "Behold, Christian reader, what monstrous beasts of Theologians this part of the earth, Europe, gives birth to!" He expresses himself unwilling to believe that this production has emanated from Paris, because so furious a spirit breathes in it. The common people believe that Christian doctrine dwells in the high school as in its own palace. But he will disregard the distinguished personages, and the high rank of the University, and says: "In our common Christianity, Christ's voice alone shall rule. Whoever does not hear this, does not belong to Christ." The Universities of Cologne and LÖwen had also condemned Luther's writings, but they had not acted as crazily as the Parisians. He, therefore, found himself obliged to believe that the saying of those in the olden time was not altogether without foundation: "That the French have no brains." They called Luther a heretic because he did not agree with the Universities, the holy fathers, and the councils. But here Melanchthon plants himself upon the basis of the Bible, and declares this alone can be infallible, and adds: "What new articles of Faith do magistri nostri of Paris wish to add to this? Perhaps their own gross ones!" In this biting manner he proceeds, and in a clear, lively manner, thoroughly refutes the assertions of the Parisians. He proves the Scriptures to be the only fountain of knowledge in the most triumphant manner, and then proceeds to show that Luther is standing upon the Bible, and yet does not contradict the Fathers. Luther's defender proves that he is on Augustine's side in the doctrines of Free-will and of Grace, and then goes on to show that the Parisians themselves are opposed to the Fathers. He concludes thus: "I wished to guard you in these things, Christian reader, in order that you may not be prejudiced against Luther by the reputation of the Sorbonne,[6] the wisdom of which you have been able to see in one or two points. From those which I have exposed to you, you may easily guess the rest—for the Sorbonne is the Sorbonne. It will be easier for you to find Christ among the carpenters than among these people." | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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