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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!"

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 T?bingen. 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 T?bingen 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 W?rtemberg, 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 T?bingen, 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 T?bingen 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.

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.

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. 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 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.

BUILDING AND FIGHTING.

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.

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 T?bingen. 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 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.

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.

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.

So bravely did Melanchthon speak, and yet the position he occupied alone, during Luther's absence, depressed him so much that he felt the need of consolation. When Luther had reached the Wartburg, Melanchthon discovered it, and full of joy wrote to WENZESLAUS LINK: "Our dearest father is alive!" He wishes to fold him in his arms very soon, and says: "Everything is going on well in the University, except that we are deprived of our father Doctor Martinus."

At another time he wrote: "Our Elijah is not yet with us, but we wait and hope for him. What more shall I say? My longing for him tortures me grievously!" Luther reprimanded him about this, and wrote thus: "Even though I should be lost, the Gospel will lose nothing by that; for in that you now excel me, and follow Elijah as an Elisha with a double portion of the spirit, which may the Lord Jesus bestow upon you in his mercy! Amen." Already on the 12th of May, 1521, a letter of comfort arrived from PATMOS, as Luther called the Wartburg. He says in it: "And what are you doing, my Philip? Do you pray for me, that this my involuntary concealment may redound to the greater glory of God?" In conclusion, he says: "Here I sit, and all day long place before me the picture of the Church, and lament my insensibility that I am not drenched in tears, and with my eyes, as with fountains of tears, weep for the slain of my people. But there is no one who will arise and cleave to the Lord, or oppose himself as a wall for the house of Israel, in these latter days of his wrath. Yes, Kingdom of the Pope, thou art worthy of this latter time! God be merciful unto us! Do you then, as a servant of the word, stand in the midst, and guard the walls and gates of Jerusalem, until they come upon you also. You understand your calling and your gifts. I pray for you before all other things, if, my prayer availeth anything. Do you likewise. Let us bear our burden together. We stand alone in the battle. After me, they will fall upon thee."

Melanchthon needed such encouragement in his present position; for as it has often been, so was it now in Wittenberg, that enemies are less dangerous than friends. With all his storming, Luther yet proceeded calmly. It was his primary object to lay on every side the deep foundation of Justification by Grace through Faith; and he thought less of the finishing of the building. He permitted all those things to remain which did not flatly contradict the word of God. But his friends in Wittenberg did not think so soberly and prudently. They wished to overturn the structure of the Roman Church by rapid assault, and to erect something entirely new. Every particle of the Romish leaven was to be exterminated from the public worship of God.

First of all, Luther's fellow-conventuals, the Augustinian monks of Wittenberg, led by the preacher GABRIEL ZWILLING, appeared with a resolution to omit the daily private mass, and to distribute the Sacrament in both kinds. When the Elector heard of this, he inquired at once into the particulars of the matter, and appointed a commission, to which Melanchthon belonged, to investigate the whole matter. The report of this commission was decidedly in favor of those who encouraged these innovations. After exhibiting the antiscriptural character of the mass, and the denial of the cup to the laity, and saying: "It is certain that the abuse of the mass is one of the greatest and most abominable abuses in the world," they pray the Elector to take hold of the matter earnestly, and speedily to abolish the abuse of the masses in his own dominions, and not to care if he should be abused as a Bohemian or heretic. It is impossible to avoid reviling. They appeal to the Elector's conscience, and reminded him of the great day of reckoning. But it also gave liberty to conscience, if any one wished to celebrate mass alone. But the Elector was not satisfied with this opinion. As he generally preferred to act prudently, he considered the step of the Augustinians too hasty. He thought that the opinion of so few persons could not be decisive, and he also clearly foresaw the consequences, should the overthrow of private masses put an end to the legacies for this purpose. He communicated these views to the Commission in writing, through Dr. BAYER. They returned an excellent reply, full of a joyful faith, which we regret not to be able to print entire. The reply said: "Although we are the smallest party, the truth of the divine word, which is above all angels and creatures, because it is clearly revealed in the Gospel and in the apostle Paul, shall not therefore be despised. For the smallest party ever received and preached the truth, and so it will remain to the end of the world." It concludes thus: "Let no one be offended because this matter will cause great offence. For Christ, as it is written, came into the world, and was given to those who believe in him and his word, that they might improve themselves in him, to obtain eternal life. But to those who do not receive him and his word, he has been given and set for a stumbling-block, that they may die for ever." Luther also, in his work "Of the Abuse of the Mass," expressed himself in favor of the omission of private masses. The Elector now permitted the matter to take its own course. The movement, which had commenced in the Augustinian cloister in Wittenberg, communicated itself likewise to those in Meissen and Thuringia. In the month of December of this year a provincial assembly of Augustinians from different quarters was convened. Their resolutions contemplated the abolition of secret masses, cloistral confinement, and other antiscriptural customs. At this time appeared Luther's publication "Concerning Priestly and Monastic Vows," which gave the movement scriptural progress. When a minister, BERNHARDI, called Feldkirch, relinquished his celibacy, and defended this step, Melanchthon was not afraid to step forward to defend the severely assaulted man, and to renounce a doctrine which the Bible terms a doctrine of devils, and is yet held fast by the Papal Chair with the utmost tenacity.

But other events occurred in Wittenberg, which might have done the greatest injury to the good cause of the Reformation, had not the Lord of the Church watched over it. A fanatical spirit had arisen in the city of ZWICKAU. Among other things he rejected Infant Baptism, and boasted of the possession of supernatural revelations. At Christmas, three of these fanatics came to Wittenberg. These were two cloth-weavers named NICHOLAS STORCH and THOMAS MARX, the third being MARCUS ST?BNER, who claimed to belong to the learned. In Wittenberg, the private teacher, MARTIN CELLARIUS, joined them. They also met with Melanchthon, who had even received the chief spokesman, St?bner, into his house. He did not possess that deep insight into human nature which distinguished Luther. He, therefore, did not at once declare himself opposed to this perverted movement. December 27, 1521, he gave notice of this to the Elector, and says: "I have conversed with them myself, and they declare most wonderful things concerning themselves, viz., that God with a loud voice sent them forth to teach, that they enjoy most intimate conversations with God, behold future events, and that they are, in short, prophetic and apostolical men. I cannot describe how all this moves me. That spirits possess them, seems to be established by many reasons, concerning which no one can easily form an opinion but Martinus, If the Gospel and the honor and peace of the Church are in any danger, it is absolutely necessary that these people should have an interview with Martinus, especially as they appeal to him. I would not write anything to your Electoral Grace about this matter, did not the importance of the matter require that steps should be taken in time. For it is needful for us to be on our guard, lest the devil entrap us." Spalatin relates that the Elector expressed himself about this matter very humbly in these words: "This is a very important matter, which I, as a layman, do not understand. Now, God has bestowed considerable possessions upon me and my brother. If I understood these matters, I would rather take a staff in my hands and fly, than act knowingly against God." However, the Elector summoned Melanchthon and Amsdorf to PRETTIN.

There HAUBOLD VON EINSIEDEL and Spalatin questioned them further concerning these matters. They expressed themselves to the same effect as Melanchthon had done in his report. Again Luther's judgment was solicited. In a letter of Luther's, called forth by Melanchthon, he judged very correctly of the spirits of Zwickau. He requires letter and seal for their public ministry. As to their spirit, it would only be necessary to inquire, whether they had experienced spiritual conflicts and divine birth, death and hell. He proceeds to express himself in a very decided manner in reference to Infant Baptism, and concludes thus: "I have all along expected that the devil would create this ulcer, but it was not to be done by the Papists. He desires to bring about this great schism among us and ours, but Christ will soon trample him beneath our feet. But these fanatics had already gained adherents. Among them was the well-known Dr. KARLSTADT, a man of a legal, unsettled mind, who, with all his boasting of liberty, knew nothing of true evangelical liberty. He commenced a sad work in Wittenberg. Many students joined him. They abolished private masses, burned the images, destroyed the altars, abolished auricular confession, dropped the hymns and ceremonies of the Church, went to communion without previous confession, and did many other things of a similar character. Without applying to the constituted authorities, without caring for those who were offended at their course, they carried everything before them by storm, appealing to their liberty, the first commandment, and the Holy Ghost, which they possessed. Whoever did not side with them was denounced as an heretic.

This was too much for the youthful professor, the burden was too great, and he longed for the faith and strength of that man, who, under these circumstances could not endure to remain longer in his Patmos. Luther addressed a capital letter to the Wittenbergians, in which he most clearly points out to them the true point of view from which Karlstadt's innovation was to be examined. But Melanchthon ardently desired Luther's return to Wittenberg. His return was absolutely necessary too, yet the Elector would not hear of it. At last, on the 7th of March, 1522, Luther escaped from the Wartburg. Two letters, addressed to the Elector, and which really display an apostolical strength of faith, paved and prepared the way. He was received with acclamations in Wittenberg, and when he now began, from the first Sunday in Lent until the Sunday Reminiscere, to preach eight sermons against these innovations, in a convincing, winning manner, all rejoiced, and the turbulent waves again grew calm.

Gabriel was convinced, but Karlstadt remained hardened. But the fanatics again gathered together secretly, and endeavored to spread themselves. The desire was expressed that Luther might have an interview with them. Although reluctantly, he at last resolved to hear MARCUS, one of their leaders. Melanchthon was present at the interview. Marcus was accompanied by the impetuous Cellarius, and several others. When Luther pointed out to them, that their pretensions were not founded upon the Holy Scriptures, but were really the inventions of over-curious minds, or perhaps even foolish and hurtful inspirations of a deceitful spirit, Cellarius behaved like a mad-man. They departed with curses, but Luther calmly said: "That God, whom I worship and serve, will know right well how to restrain your gods, so that none of these things will come to pass."

We may well conceive how relieved Melanchthon must have felt, when the proper man of the Reformation again stood in the breach.

LABORS, RECREATION, AND TROUBLE.

The Gospel gained greater and greater victories. The preaching of the truth found open doors in Denmark and Sweden, in Transylvania and Hungary, in Silesia and France. As the spirit of primitive Christianity in Germany went forth from Wittenberg through the various provinces, so also did ZWINGLI, and Melanchthon's friend and fellow-student, OECOLAMPADIUS, labor in Switzerland with blessed results. A new time was coming, and its spring had already dawned. Perhaps no other means contributed so much to the promotion of the Reformation as the translation of the Bible, which we owe to Luther's master hand. In the Wartburg he completed the translation of the New Testament, with a spirit which to this day has not been excelled. But he was not ashamed to make use of the assistance and advice of his friends in this work. Among these friends, Melanchthon was the principal one, who, indeed, excelled Luther in learning. Melanchthon took very great pains to discover the true meaning of the passages, for which his assistance had been solicited. If any expression remained dark, he could apply for an explanation to the physician, STURTZ, in Erfurt, to Spalatin, and other friends. We have before heard that he applied himself to the Hebrew language. The knowledge of this language was very serviceable to him in the translation of the Old Testament. The Book of Job particularly called forth the efforts of the Wittenbergians. Luther somewhere speaks of it in a letter: "M. Philip, Aurogallus, and I, are laboring so carefully in Job that sometimes we could scarcely complete three lines in four days. But Melanchthon labored with especial energy in his own field of labor. He saw the importance of a classical education, and labored very zealously for its extension. But, although he mightily promoted the ancient languages, his heart was yet in the Holy Scriptures. This is proved by his explanations of several books of the Old and New Testaments, which appeared in 1523.

But his numerous uninterrupted labors were beginning to undermine his health. He was particularly troubled with sleeplessness about this time. Recreation was indispensable for him, and his friends also earnestly advised him to it. When Luther went to Worms, he was not permitted to refresh himself by a visit to his home. He now wished to pay this visit. One of his friends and colleagues, NESEN, intended to make a trip to Frankfort. It seemed best to join him, and from thence to visit his beloved native city, Bretten, and to see the dear relatives residing there. Luther, to whom he communicated his intentions, approved of them, relieved him of all scruples and doubts, and dismissed him with these pleasant words: "Go, dear brother Philip, in the name of God. Even our Lord Jesus did not always preach and teach, but also journeyed, and visited his relatives and friends. All I ask of you is, that you return to us soon! I will include you in my prayers day and night. And now depart!"

On the 16th of April, 1524, he departed, with a very pleasant caravan of friends. NESEN, who taught History, Geography and the Languages, in Wittenberg; Philip's fellow-boarder, FRANCIS BURKHARD, of Weimar, who afterwards became Chancellor in Saxony; JOHN SILBERBORNER, of Worms; and his dearest friend in all the world, with whom he became acquainted during the Leipzig disputation, JOACHIM CAMERARIUS, were his fellow-travellers. They rode upon horses, which were none of the best; but most likely these gentlemen were not among the best of riders. Their way led them through Leipzig. There a most worthy man, PETER SCHADE, called MOSELLANUS, who had expressed himself much in favor of the Reformation, was breathing his last. They visited him, and bade him farewell in this world. Thence they went to the city of Fulda. CROTUS RUBIANUS and ADAM KRAFT rejoiced in the arrival of the beloved Saxons, and entertained them most hospitably. Here the travellers heard of the death of the Knight ULRICH VON HUTTEN, who died upon an island in the Lake of Zurich. It is well known with what ardor this champion joined the Reformation. Neither Luther nor Melanchthon, however, could approve of everything in the conduct of the clever freebooter; for he was not inspired with the pure, evangelical spirit.

Nesen remained in Frankfort; but Melanchthon and his remaining companions, after a short stay, hastened to the end of their journey. It is said that when he first beheld his beloved native city in the distance, overcome with joy, he dismounted, and falling upon his knees, exclaimed: "Oh! my native soil! I thank thee, Lord, that I have been permitted to see it again!" And now they went to Bretten, to his mother's house. How she rejoiced to behold her son again! She had in the meantime ceased to be a widow, and had married a widower named Christopher Kolbe. It seems she had remained a good Catholic; and perhaps had no other fault to find with her Philip, but that he had taken too decided and zealous a part in the Reformation. Now there was opportunity to speak of these things; and the son did not neglect to instruct his mother as to the object and extent of the Reformation. But she seems to have remained steadfast in her old persuasion.

The mother knew very well that her son had gained a great name. She could see this with her own eyes during his stay in Bretten. CAMPEGIUS, at that time the Papal legate in Germany, was then in Heidelberg on account of a great hunt. We can well conceive how anxious he must have felt to detach Melanchthon from Luther; and he must have thought it worth while to make an attempt to bring about this desirable result. He had a very shrewd secretary, named NAUSEA, who was sent upon this difficult and important errand. When he arrived in Bretton, he immediately repaired to Melanchthon, in order to introduce the matter. He seconded his appeal with the best inducements, but he did not find a reed that could be swayed to and fro by the wind. The Wittenberg Professor declared, in a firm and decided manner: "If I discover anything to be true, I hold it fast, and maintain it without any regard to the consequence of any mortal, without any regard to advantages, honor, or gain. I shall never forsake those who were the first to bring better things to light. But in the same manner I shall also continue to prove true to myself, that I shall teach and defend the truth without quarrelling or abuse. I therefore advise every one who earnestly desires peace and unity, to do all he can to heal those wounds which can no longer be concealed, and to restrain the mad rage of those who are constantly tearing them open again!" He added a small essay on the principal points of the Lutheran doctrine, in which he particularly gave prominence to the difference between divine and human righteousness, and that they were only striving against work-holiness.

Whilst Melanchthon was spending most agreeable days in Bretten, his travelling-companions sojourned in Basle. ERASMUS of Rotterdam resided in this city, and by his great reputation also attracted these Wittenbergians. This will be the proper place to say something of the relations existing between this renowned scholar and Melanchthon. It was Erasmus who, at a very early period, recognized and admired Melanchthon's talents and great acquirements. Melanchthon had taken this great man, who exerted such an influence upon the restoration of the sciences, for his model. But Erasmus was a man who preferred standing on neutral ground, and considered the Reformation commenced by Luther, and supported by Melanchthon's learning, as by far too extravagant. He was very fond of the honor of this world, which prevents so many learned men from arriving at a knowledge of the truth. Although he, therefore, at first expressed his approbation of the work in Wittenberg, he gradually became more and more opposed to it. He manifested his hostility particularly in his work "ON FREE WILL." He shows in this, like all persons who do not consult the word of God, and a deep inward experience, that the great corruption of this world of sin, and the indescribable riches of divine grace, were both mysteries to him. He also expressed his views more fully in a letter to his friend at Wittenberg, on the 6th of September, 1524; and did not forget to state that he could not agree on all points with Melanchthon's book, Loci Communes, in which he had, however, found much that was excellent. Nothing else could have been expected, for Melanchthon had most decidedly expressed the doctrine of the renewed Church. He could, therefore, neither be satisfied with Erasmus' publication against Luther, nor with his letter to himself.

It is well known to every one acquainted with these disputes, that Erasmus had found a powerful opponent in Luther, by means of his work "Of the Bond Will," which is one of the ablest and most powerful productions of the Reformer. The gulf between these two men became wider and wider. All mediation was impossible.

In a letter to Erasmus, in answer to the one already referred to, Melanchthon expressed his decided adherence to Luther's doctrine, and declared that if the Bible should teach differently, he would gladly adopt it. He took Luther's side, and defended him against Erasmus' attacks upon his character. But Erasmus adhered to his own opinions, and especially censured Luther's violence. He was particularly displeased with this violence in Luther's polemic treatise against himself. This relation to the great man in Rotterdam caused Melanchthon much trouble. It was one of the many sorrows which afflicted him.

But we have thus already returned to Wittenberg, and we must first see what happened to Melanchthon on his return. It was difficult to part from Bretten, for his mother did not wish him to depart so soon. It seemed to her, as we often feel when bidding farewell, that she was then beholding him for the last time. But at last, with his companions who had returned from Basle, he tore himself away from his home. Not far from Frankfort he met with a singular adventure. The young Landgrave PHILIP of Hesse, who had early exhibited a warm interest in the progress of the Reformation, was travelling with his retainers to Heidelberg. He had, no doubt, heard that Melanchthon was on the road. He sees a company of travellers approaching, and he feels that Melanchthon must be among them. He rode towards them, and asked for him. When Melanchthon discovered himself, and was about to dismount in token of respect, the Landgrave prevented him, and requested him to change his route, and to remain with him over night, because he would like to have many matters explained to him. He bade him entertain no fear, but be of good courage. Melanchthon assured the Landgrave that he was not afraid, and that he was a very unimportant person besides. The prince replied: "But, nevertheless, Cardinal Campegius would be not a little rejoiced if you were to be delivered into his hands." On the condition that, after his return to Wittenberg, he would prepare a written statement concerning these innovations in religion and send it to the Landgrave, he permitted him to continue his journey, and gave him the promise of a safe conduct through the Hessian dominion. This writing was really prepared, and bore the title: "An Epitome of the renewed Christian doctrine, addressed to his most serene highness the Landgrave of Hesse." The journey was safely completed, but he soon experienced great sorrow in Wittenberg. His beloved travelling companion, Nesen, wished to cross the Elbe in a fisherman's boat, as he had often done before; but upon the present occasion, it was July 5th, the boat struck against the trunk of a tree, was capsized, and Nesen was drowned. Besides this, his beloved Camerarius, who was daily more endeared to him, removed from Wittenberg. He felt very lonely and forsaken, and in this frame of mind wrote to Camerarius: "I sit at home like a lame cobbler."

THE WAR OF THE PEASANTS

The beginning of the 13th chapter of the Epistle to the Romans will ever be the principal direction in this matter. Melanchthon, too, refers to it, and fully and convincingly explains this passage to every one whose passions have not blinded and disordered his senses. He proceeds to say: "From all this we therefore conclude, that, because the Gospel demands obedience to government, and forbids rebellion, although princes may do evil; and also further requires that we endure wrong, they act against the Gospel, inasmuch as they arise against the government, and use force and violence against them. And they prove themselves liars in this, that they write they desire to live in accordance with the Gospel, and yet thus openly act against God, so that it is easy to observe that the devil is instigating them, desiring to destroy their bodies and souls. For the end may be whatever it will, such wickedness will be punished at last."

Before the termination of the war, the Elector fell asleep on the 5th of May, 1525, in a truly Christian manner, so that his physician said: "He was a child of peace, and died peacefully." As it was desirable to prevent all superstitious customs at the funeral of the Elector, Luther and Melanchthon were requested to give their opinion. They did so; and the funeral ceremonies were conducted in this manner. Not only did Luther preach his celebrated funeral sermon, but Melanchthon also delivered a Latin oration in the church, which shows how well he was able to appreciate a prince of Frederick's character. He spoke of the excellent qualities of the deceased, and his love for the word of God, and concluded thus: "I pray that God in his mercy may receive into his own keeping the soul of Frederick! May he also bless the administration of the government by his brother, protect our country in these unhappy times, and grant you all that affection for public peace, that you may reverence your princes with all fidelity and conscientiousness, according to the command of God."

Melanchthon sustained a great loss in the death of this exalted patron; but JOHN THE CONSTANT, who now held the reins of government, bore the same affection in his heart towards the chosen instruments of the Reformation.

He even took a more decided stand than his brother, as we shall see hereafter. Melanchthon feared that the wheels of the machine would be interfered with too much. The slow, prudent conduct of the Elector, which he had extolled in his address, pleased him very well. To his fears in this respect another event was added during this year, which incited their enemies to increased slanders. This was Luther's sudden marriage in June, 1525, to CATHARINE VON BORA, who had been a nun. Luther took this step, standing upon the word of God, and in defiance of his enemies. But there seemed to be no end to the noise; yet Melanchthon, who had declared himself in favor of the marriage of the clergy, could not but approve of the marriage. Yet he would have prevented it during this period of ferment, had it been in his power to do so. But when Luther began to be concerned himself, Melanchthon became his comforter.

HIS LABORS FOR THE CHURCH AND SCHOOLS.

Although Melanchthon's professional activity was principally directed to the education of good teachers and pastors for the schools and churches, yet the confidence enjoyed by him, and his splendid reputation, which bore his name far beyond the confines of Saxony, soon afforded him an opportunity to exert a very salutary influence in the erection of new, and improvement of established schools. Even before he had, together with Luther, arranged the school in Eisleben, and also one in Magdeburg, of which CRUCIGER was Rector, he was invited to Nuremberg, by JEROME BAUMGARTNER, towards the close of the year 1524, in order to establish a Gymnasium, and to act as its Rector. But nothing could induce him to leave Wittenberg. He therefore declined the offer of an appointment in Nuremberg, although he had the establishment of this institution of learning much at heart. One year after the invitation to visit Nuremberg, he undertook the journey with his friend Camerarius. This celebrated imperial city, which was then called "the eye of Germany," attracted him on many accounts; for it had an eye open to the Gospel, and numbered among its inhabitants many of the most distinguished minds, with whom Melanchthon was intimately connected. Among these were Pirkheimer, Baumgartner, Lazarus Spengler, Ebner and N?tzel. He entered Nuremberg on the 12th of November, 1525. He communicated his views in regard to the arrangement of the school, and proposed able men as teachers. Camerarius, his beloved friend, was appointed Rector of the school. Other men also accepted the call extended to them. In the following year we find Melanchthon, true to his promise, in Nuremberg again. He formally opened this learned institution with a Latin address, May 23, 1526. In this address he uttered weighty words concerning the necessity and utility of the sciences. He concluded with the appropriate prayer: "I pray Christ that he may assist your important work by his grace, and that he may accompany your intentions and the diligence of those who shall study here, with his blessing." Among his friends in Nuremberg, he also numbered the celebrated painter, ALBERT D?RER, whose heart was also with the work of the Reformation. He spent a few very pleasant days with him and the rest of his friends, but returned to Wittenberg in June. Important business awaited him there, but in the middle of July he was seized with a severe illness, and his physician considered his recovery doubtful; but the Lord could not spare him yet.

In the beginning of the year 1526, he was formally appointed to deliver lectures on Theology, although he remonstrated against it. His salary was increased to 200 florins. But the most important duty in which he was engaged at that time was in participating in the visitation of the schools and churches in Saxony. It may well be imagined that these were in a miserable condition. The Apostolic doctrine, which was proclaimed in Wittenberg with Apostolical power, had not found an entrance everywhere. In some of the schools and churches they still pertinaciously adhered to the beaten path. In other quarters it was patchwork, a new patch upon an old garment. There was one case of a minister who preached the gospel in his principal church, but read mass in the under-parochial church where they required a different practice. The confusion in doctrine, church customs, and church treasuries was truly deplorable. Luther did not complain without reason: "Help, dear Lord, what frequent distress have I seen, because the common people, particularly in villages, know nothing at all of Christian doctrine, and it is but too true that many ministers are unskilful and unfit to teach. And yet all are called Christians, are baptized, and enjoy the holy sacraments, and do not even know the Lord's Prayer, or the Creed, or the Ten Commandments, and live on like the brutes...."

Luther had taken this distress to heart long before, and had earnestly appealed to Court, to institute a Visitation of all the schools and churches in the land. The Elector John, who was greatly concerned for the spread of the truth, ordered such a visitation. It took place in 1527, and was a real work of necessity, but at the same time full of blessings. Different commissions were appointed for different parts of the country. Melanchthon was ordered to visit Thuringia, accompanied by Jerome Schurff, Erasmus of Haugwitz, and John of Planitz. Great indeed was the spiritual distress discovered by them! Melanchthon often went out and wept, as he writes himself: "What can be offered in justification, that these poor people have hitherto been left in such great ignorance and stupidity? My heart bleeds when I regard this misery. Often when we have completed the visitation of a place, I go to one side and pour forth my distress in tears. And who would not mourn to see the faculties of man so utterly neglected, and that his soul, which is able to learn and grasp so much, does not even know anything of its Creator and Lord." However, the Elector's instructions to the visitors enjoined it upon them to proceed in the most lenient manner. They obeyed strictly, and no doubt accomplished more in this way than if they had fallen upon everything in the stormy spirit of a Karlstadt.

The Commissions of Visitation labored in this mild, conciliatory, and truly scriptural spirit, and that, too, with blessed results. The Catholics pretended to find a creeping back, as Luther calls it, in this book of instruction, and began to rejoice aloud. When the little volume appeared publicly in 1528, and also during the previous years when a Latin sketch of it had been printed, different opinions were expressed concerning it. But the most singular attack upon the book was made by one of the evangelical party. A former friend of Melanchthon, JOHN AGRICOLA, rector in Eisleben, considered it unscriptural, and leading to the papacy, if repentance was derived from the law, and not from the gospel. This dispute made so much noise, that the Elector considered himself obliged to arrange a meeting in Torgau, between Agricola, on the one side, and Melanchthon, Luther, and Bugenhagen, on the other. It was held in November, 1527. Agricola could easily be refuted from the Scriptures; however, he was a man obstinately wedded to his own opinion, who, as it is well known, stirred up this very matter ten years after, in the most violent manner, at which time he made use of the most daring expressions, such as "Moses deserves the gallows." But this Antinomian spirit, which was manifested by the ultra-evangelical party from time to time, was refuted by Luther in the most powerful and conclusive manner. Melanchthon refers to this, and refutes it in a number of writings.

In the summer of 1527, the university was removed to Jena, because the plague had broken out in Wittenberg. When Melanchthon had finished his first visitation tour, he continued to lecture in Jena, and wrote against the Anabaptists, who were also carrying on their sectarianism in various parts of Saxony. In the autumn of 1528, he made his second visitation tour into Thuringia, together with Myconius and Menius.

THE DIET OF SPIRE.

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