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. Caesarius, 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 Tuebingen. 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.
Tuebingen 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
STOeFFLER. 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 STOeFFLER
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 Tuebingen, 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
Tuebingen, 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 Tuebingen. 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 Tuebingen 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 Wuertemberg, 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 Tuebingen, 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
Tuebingen 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.