The Armorer Schwartzerd – His Wife – Philip – His Genius and Studies – The Bible – Call to Wittemberg – Melancthon's Departure and Journey – Leipsic – Mistake – Luther's Joy – Parallel – Revolution in Education – Study of Greek,
BEFORE this letter and the brief had reached Germany, and while Luther was still afraid of being compelled to appear at Rome, a fortunate event brought consolation to his heart. He needed a friend into whose bosom he could pour out his sorrows, and whose faithful affection would comfort him in his hours of dejection. God gave him such a friend in Melancthon.
George Schwartzerd was a skillful master-armorer of Bretten, a small town in the palatinate. On the 14th of February 1497, his wife bore him a son, who was named Philip, and who became famous in after-years under the name of Melancthon. George, who was highly esteemed by the palatine princes, and by those of Bavaria and Saxony, was a man of perfect integrity. Frequently he would refuse from purchasers the price they offered him; and if he found they were poor, would compel them to take back their money. It was his habit to leave his bed at midnight, and offer a fervent prayer upon his knees. If the morning came without his having performed this pious duty, he was dissatisfied with himself all the rest of the day. His wife Barbara was the daughter of a respectable magistrate named John Reuter. She possessed a tender disposition, rather inclined to superstition, but in other respects discreet and prudent. To her we are indebted for these well-known German rhymes: Alms-giving impoverisheth not.
Church-going hindereth not.
To grease the car delayeth not.
Ill-gotten wealth profiteth not.
God's book deceiveth not.
And the following rhymes also: -
Those who love to squander
More than their fields render,
Will surely come to ruin,
Or a rope be their undoing.
Philip was not eleven years old when his father died. Two days before he expired, George called his son to his bedside, and exhorted him to have the fear of God constantly before his eyes. "I foresee," said the dying armorer, "that terrible tempests are about to shake the world. I have witnessed great things, but greater still are preparing. May God direct and guide thee!" After Philip had received his father's blessing, he was sent to Spire that he might not be present at his parent's death. He departed weeping bitterly.
The lad's grandfather, the worthy bailiff Reuter, who himself had a son, performed a father's duty to Philip, and took him and his brother George into his own house. Shortly after this he engaged John Hungarus to teach the three boys. The tutor was an excellent man, and in after-years proclaimed the Gospel with great energy, even to an advanced age. He overlooked nothing in the young man. He punished him for every fault, but with discretion: "It is thus," said Melancthon in 1554, "that he made a scholar of me. He loved me as a son, I loved him as a father; and we shall meet, I hope, in heaven."
Philip was remarkable for the excellence of his understanding, and his facility in learning and explaining what he had learned. He could not remain idle, and was always looking for some one to discuss with him the things he had heard. It frequently happened that well-educated foreigners passed through Bretten and visited Reuter. Immediately the bailiffs grandson would go up to them, enter into conversation, and press them so hard in the discussion that the hearers were filled with admiration. With strength of genius he united great gentleness, and thus won the favor of all. He stammered; but like the illustrious Grecian orator, he so diligently set about correcting this defect, that in after-life no traces of it could be perceived.
On the death of his grandfather, the youthful Philip with his brother and his young uncle John, was sent to the school at Pforzheim. These lads resided with one of their relations, sister to the famous Reuchlin. Eager in the pursuit of knowledge, Philip, under tuition of George Simmler, made rapid progress in learning, and particularly in Greek, of which he was passionately fond. Reuchlin frequently came to Pforzheim. At his sister's house he became acquainted with her young boarders, and was soon struck with Philip's replies. He presented him with a Greek Grammar and a Bible. These two books were to be the study of his whole life.
When Reuchlin returned from his second journey to Italy, his young relative, then twelve years old, celebrated the day of his arrival by representing before him, with the aid of some friends, a Latin comedy which he had himself composed. Reuchlin, charmed with the young man's talents, tenderly embraced him, called him his dear son, and placed sportively upon his head the red hat he had received when he had been made doctor. It was at this time that Reuchlin changed the name of Schwartzerd into that of Melancthon; both words, the one in German and the other in Greek, signifying black earth. Most of the learned men of that age thus translated their names into Greek or Latin.
Melancthon, at twelve-years-of-age, went to the University of Heidelberg, and here he began to slake his ardent thirst for knowledge. He took his bachelor's degree at fourteen. In 1512, Reuchlin invited him to Tubingen, where many learned men were assembled. He attended by turns the lectures of the theologians, doctors, and lawyers. There was no branch of knowledge that he deemed unworthy his study. Praise was not his object, but the possession and the fruits of learning.
The Holy Scriptures especially engaged his attention. Those who frequented the church of Tubingen had remarked that he frequently held a book in his hands, which he was occupied in reading between the services. This unknown volume appeared larger than the prayer books, and a report was circulated that Philip used to read profane authors during those intervals. But the suspected book proved to be a copy of the Holy Scriptures, printed shortly before at Basle by John Frobenius. All his life he continued this study with the most unceasing application. He always carried this precious volume with him, even to the public assemblies to which he was invited. Rejecting the empty systems of the schoolmen, he adhered to the plain word of the Gospel. "I entertain the most distinguished and splendid expectations of Melancthon," wrote Erasmus to Oecolampadius about this time; "God grant that this young man may long survive us. He will entirely eclipse Erasmus." Nevertheless, Melancthon shared in the errors of his age. "I shudder," he observed at an advanced period of his life, "when I think of the honor I paid to images, while I was yet a papist.”
In 1514, he was made doctor of philosophy, and then began to teach. He was seventeen years old. The grace and charm that he imparted to his lessons, formed the most striking contrast to the tasteless method which the doctors, and above all the monks, had pursued till then. He took an active part in the struggle in which Reuchlin was engaged with the learning-haters of the day. Agreeable in conversation, mild and elegant in his manners, beloved by all who knew him, he soon acquired great authority and solid reputation in the learned world.
It was at this time that the elector formed the design of inviting some distinguished scholar to the university of Wittemberg, as professor of the ancient languages. He applied to Reuchlin, who recommended Melancthon. Frederick foresaw the celebrity that this young man would confer on an institution so dear to him, and Reuchlin, charmed at beholding so noble a career opening before his young friend, wrote to him these words of the Almighty to Abraham: "Get thee out of thy country, and from thy kindred, and from thy father's house, and I will make thy name great, and thou shalt be a blessing. Yea," continued the old man, "I hope that it will be so with thee, my dear Philip, my handiwork and my consolation." In this invitation Melancthon acknowledged a call from God. At his departure the university was filled with sorrow; yet it contained individuals who were jealous and envious of him. He left his native place, exclaiming: "The Lord's will be done!" He was then twenty-one years-of-age.
Melancthon traveled on horseback, in company with several Saxon merchants, as a traveler joins a caravan in the deserts; for, says Reuchlin, he was unacquainted both with the roads and the country. He presented his respects to the elector, whom he found at Augsburg. At Nuremberg he saw the excellent Pirckheimer, whom he had known before; at Leipsic he formed an acquaintance with the learned hellenist Mosellanus. The university of this last city gave a banquet in his honor. The repast was academical. The dishes succeeded one another in great variety, and at each new dish one of the professors rose and addressed Melancthon in a Latin speech he had prepared before hand. The latter immediately replied extemporaneously. At last, wearied with so much eloquence, he said: "Most illustrious men, permit me to reply to your harangues once for all; for, being unprepared, I cannot put such varieties into my answers as you have done in your addresses." After this, the dishes were brought in without accompaniment of a speech.
Reuchlin's youthful relative arrived in Wittemberg on the 25th August 1518, two days after Leo X had signed the brief addressed to Cajetan, and the letter to the elector.
The Wittemberg professors did not receive Melancthon so favorably as those of Leipsic had done. The first impression he made on them did not correspond with their expectations. They saw a young man, who appeared younger than he really was, of small stature, and with a feeble and timid air. Was this the illustrious doctor whom Erasmus and Reuchlin, the greatest men of the day, extolled so highly? Neither Luther, with whom he first became acquainted, nor his colleagues, entertained any great hopes of him when they saw his youth, his shyness, and his diffident manners.
On the 29th August, four days after his arrival, he delivered his inaugural discourse. All the university was assembled. This lad, as Luther, calls him, spoke in such elegant latinity, and showed so much learning, an understanding so cultivated, and a judgment so sound, that all his hearers were struck with admiration.
When the speech was finished, all crowded round him with congratulations; but no one felt more joy than Luther. He hastened to impart to his friends the sentiments that filled his heart. "Melancthon," wrote he to Spalatin on the 31st August, "delivered four days after his arrival so learned and so beautiful a discourse, that every one listened with astonishment and admiration. We soon recovered from the prejudices excited by his stature and appearance; we now praise and admire his eloquence; we return our thanks to you and to the prince for the service you have done us. I ask for no other Greek master. But I fear that his delicate frame will be unable to support our mode of living, and that we shall be unable to keep him long on account of the smallness of his salary. I hear that the Leipsic people are already boasting of their power to take him from us. O my dear Spalatin, beware of despising his age and his personal appearance. He is a man worthy of every honor."
Melancthon began immediately to lecture on Homer and the Epistle of St. Paul to Titus. He was full of ardor. "I will make every effort," wrote he to Spalatin, "to conciliate the favor of all those in Wittemberg who love learning and virtue." Four days after his inauguration, Luther wrote again to Spalatin: "I most particularly recommend to you the very learned and very amiable Grecian, Philip. His lecture-room is always full. All the theologians in particular go to hear him. He is making every class, upper, lower, and middle, begin to read Greek."
Melancthon was able to respond to Luther's affection. He soon found in him a kindness of disposition, a strength of mind, a courage, a discretion, that he had never found till then in any man. He venerated, he loved him. "If there is anyone, said he, "whom I dearly love, and whom I embrace with my whole heart, it is Martin Luther."
Thus did Luther and Melancthon meet; they were friends until death. We cannot too much admire the goodness and wisdom of God, in bringing together two men so different, and yet so necessary to one another. Luther possessed warmth, vigor, and strength; Melancthon clearness, discretion, and mildness. Luther gave energy to Melancthon, Melancthon moderated Luther. They were like substances in a state of positive and negative electricity, which mutually act upon each other. If Luther had been without Melancthon, perhaps the torrent would have overflowed its banks; Melancthon, when Luther was taken from him by death, hesitated and gave way, even where he should not have yielded. Luther did much by power; Melancthon perhaps did less by following a gentler and more tranquil method. Both were upright, open-hearted, generous; both ardently loved the Word of eternal life, and obeyed it with a fidelity and devotion that governed their whole lives.
Melancthon's arrival at Wittemberg effected a revolution not only in that university, but in the whole of Germany and in all the learned world. The attention he had bestowed on the Greek and Latin classics and on philosophy had given a regularity, clearness, and precision to his ideas, which shed a new light and an indescribable beauty on every subject that he took in hand. The mild spirit of the Gospel fertilized and animated his meditations, and in his lectures the driest pursuits were clothed with a surpassing grace that captivated all hearers. The barrenness that scholasticism had cast over education was at an end. A new manner of teaching and of studying began with Melancthon. "Thanks to him," says an illustrious German historian, "Wittemberg became the school of the nation.”
It was indeed highly important that a man who knew Greek thoroughly should teach in that university, where the new developments of theology called upon masters and pupils to study in their original language the earliest documents of the Christian faith. From this time Luther zealously applied to the task. The meaning of a Greek word, of which he had been ignorant until then, suddenly cleared up his theological ideas. What consolation and what joy did he not feel, when he saw, for instance, that the Greek word μετανοια which, according to the Latin Church, signifies a penance, a satisfaction required by the Church, a human expiation, really meant in Greek a transformation or conversion of the heart! A thick mist was suddenly rolled away from before his eyes. The two significations given to this word suffice of themselves to characterize the two Churches.
The impulse Melancthon gave to Luther in the translation of the Bible is one of the most remarkable circumstances of the friendship between these two great men. As early as 1517, Luther had made some attempts at translation. He had procured as many Greek and Latin books as were within his reach. And now, with the aid of his dear Philip, he applied to his task with fresh energy. Luther compelled Melancthon to share in his researches; consulted him on the difficult passages: and the work, which was destined to be one of the great labors of the reformer, advanced more safely and more speedily.
Melancthon, on his side, became acquainted with the new theology. The beautiful and profound doctrine of justification by faith filled him with astonishment and joy; but he received with independence the system taught by Luther, and molded it to the peculiar form of his mind; for, although he was only twenty-one years old, he was one of those precocious geniuses who attain early to a full possession of all their powers, and who think for themselves from the very first.
The zeal of the teachers was soon communicated to the disciples. It was decided to reform the method of instruction. With the elector's consent, certain courses that possessed a merely scholastic importance were suppressed; at the same time the study of the classics received a fresh impulse. The school of Wittemberg was transformed, and the contrast with other universities became daily more striking. All this, however, took place within the limits of the Church, and none suspected they were on the eve of a great contest with the pope.