dispositions of mind and cast of opinion. This or that interpretation pleases, because it seizes our feelings and captivates our passions, and as the polypus imitates the color of the rock to which it fixes, so we are prone to use our utmost endeavors to conform our sentiments to the prejudices of our own minds. It frequently happens that the mind may admit, and for a time be wonderfully charmed with the genuine force and propriety of a sentiment, but afterwards be incapable of reviving such an impression; and thus the fathers of the church, wrought up to a pitch of feeling, make use of Scripture in a sense not in itself bad, but sometimes inapplicable and foreign to the purpose. And though I do not totally condemn this, yet I think it cannot be of much avail in controversy, for according to the Greek adage, 'They run well, but then they do not keep in the course.' I dare affirm, that sometimes the fathers have given interpretations of Scripture, suggested perhaps in a state of high religious feeling, and which might not be erroneous, but which to us inferior men and in a less glowing state of mind, have not seemed to accord with the literal sense. There is a secret manna and food of the soul, to which Paul alludes, when he speaks of spiritually discerning it, which is more easily felt than described. "But who does not perceive how often the Scriptures have been misapplied in the different controversies that have been agitated at various periods, of which innumerable examples might be adduced, so that it has frequently happened, especially of late, that their exposition has been at complete variance with the original text. As to the scholastic method of interpretation it is any thing but simple, a very Proteus, transforming the sense of Scripture into allegories, tropes, figures, and diverting the truth from its literal, grammatical, or historical meaning, into I know not what wretched and polluted channels." | After touching upon the various points of difference, he concludes by saying, "Eckius himself shall be witness if I have not avoided those invidious reflections, which had I been so inclined, might have been indulged." In writing to his friends, he uniformly breathes the same admirable spirit. "If," says he, "you perceive any thing of an antichristian nature in what I send, let me beg you to perform the duty of a genuine friend, admonish me instantly, reprove, yea, lash me as you please. He is, believe me, the dearest of all my friends, who is most honest and downright in his remarks, for you know, as it is not my disposition to dissemble, so I always look upon flattering friends as they deserve. But as genuine Christian affection neither flatters nor admits of flattery, so you will acquire the character of a friend with me, by being a faithful adviser. Eckius rages against us in the most coarse and violent manner, either from a natural impetuosity of disposition or because he considers himself aggrieved, and my purpose is not to inflict, but to compensate for any supposed injury. He is undoubtedly very severe; but I have replied only in a small publication, and with as much moderation as possible, for God is my witness, that I do not cherish the slightest animosity. I might have said more, perhaps, without transgressing the bounds of propriety, but I chose to refrain in order to write not what my adversary deserved, but what was worthy of our own character and cause. After our departure from Leipsic, Eckius certainly reviled Luther in the most outrageous manner." Such was the temper of this amiable controversialist, who so well understood the wide difference between opprobrious epithets and solid arguments, and who it is obvious on every occasion sought truth rather than victory. He abhorred the field of strife, and hated Discord as an unnatural and ferocious demon. He valued peace as it ought to be valued, above gold and silver-above honors and empires. He was more anxious to do good than to shine, to carry the olive branch than to wield the sword, to be regarded, or—for such was the temper of the times-to be despised, as an humble peacemaker, than to be blazoned forth as a polémical hero! Still let it be recollected, and in this sentiment Melancthon would have concurred, that we ought not so much to lament that controversies have arisen, as that they have been conducted in an antichristian spirit. Nothing, it is readily admitted, can be more detrimental to the interests of genuine religion than intemperate and ill-humored debatings, but on the other hand-open, fair, and candid dis cussion is calculated to promote good will, to pacify resentments, to smooth the wrinkled brow of bigotry, to dissipate doubts, to clear up difficulties, and to elucidate truth. Melancthon may be exhibited as a bright example to all controversial writers of the spirit in which their arguments should be conducted-or rather, let them be induced to imitate a greater than he, who, "WHEN HE WAS REVILED, RE VILED NOT AGAIN!" CHAPTER IV. Melancthon's marriage-His domestic character-His exemplary str tues-His boundless liberality-Account of his favorite servant John -Epitaph on his tombstone-Candor of Melancthon-His merkness-Sympathy-Interesting Letter written to a friend, who had sustained a painful family bereavement-His Piety-SincerityWit-Memory-Temperance-Modesty-Humility-Parental con duct-His value for Time-Marriage and settlement of his twe daughters-Character of his sons-in-law, George Sabinus and Caspar Peucer-Notice of Thurzo, Bishop of Breslaw. 1520 ALTHOUGH from the peculiarity of circumstances which surrounded Melancthon, and the important period in which he lived, we are naturally anxious to trace his public career, and follow him through the principal scenes of an active life, yet in order to accomplish the legitimate purposes of biography, it will be proper to turn aside for a moment to visit him in the recesses of privacy, by this means aiming to impart various instruction, as well as to prepare amusement. Few persons can claim to rank amongst distin guished scholars or professors, and fewer still are destined by Providence to undergo the struggles, to encounter the resistance, and to pursue the high and holy course of Reformers; but every one occupies a place and possesses an influence in the FAMILY One or other of the endearing names of father, husband, parent, child, brother, sister, friend, be longs to every human being; to these different relations peculiar and appropriate duties are attached, and from the manner in which they are discharged or neglected, we have an opportunity both of noticing the development of individual character, and of ascertaining the principle upon which the felicity or infelicity of life in a very considerable degree depends. Here we have all the advantage of ample, arising from the interesting consideration that another is acting in our own circumstances, and moving in a similar sphere; and if our person al improvement be not promoted, whether the example be good or bad, we must be strangely deficient in right feeling. The chief actors in seasons of great political change or great moral revolution, are unavorably situated for the cultivation of the milder graces; by the collision of opposing parties and contradictory opinions, the sparks of intemperate anger are 100 apt to be struck out, and dipositions even naturally mild, have sometimes been inflamed. But in cases where it has been deemed necessary or prudent for the sake of the cause, to suppress the rising emo tions of resentment, and to check improper violence | liberally_supplying them with money and suste- At the time which will be hereafter more particularly noticed, when the Elector Maurice was desirous of attaching Melancthon to his interests, he made inquiry into his circumstances, and whe ther he was not in need of some pecuniary aid. Upon his dissembling this, the prince told him, he wished he would at least ask some favor, assuring him that whatever it might be, it should readily be granted. He replied, that he felt perfectly satis During this year he commenced a course of lectures on the epistle of Paul to the Romans, and so indefatigable was he in the regular discharge of this and every other academical duty, that the sus-fied with his salary, and was not anxious for any pension of the usual course even for the single day of his marriage was so remarkable, as to be publicly intimated in the following curious notice: A studiis hodie facit ocia grata Philippus Rest from your studies, Philip says you may, He'll read no lectures on St. Paul to day. Liberality was a distinguishing feature in the mind of Melancthon and his excellent wife; and this was apparent both in the common acts of charity and in the more diffusive spirit of universal benevolence. Neither of them was disposed by oppressive exactions or parsimonious care to enrich themselves. They deeply sympathized with the feelings of the needy and the wretched; never being deaf to their importunities, but readily and most augmentation of it, or indeed for any thing else." benevolent with such restricted and apparently in- | wish to possess; upon which, the stranger said, with adequate means. The whole duty of provisioning consummate effrontery, "I have a particular wish the family was entrusted to this domestic, whose for them all." Melancthon, though he did not discare, assiduity and prudence, amply justified the semble his displeasure, nevertheless granted his ununbounded confidence reposed in him. He made warrantable request. the concerns of the family his own, avoiding all useless expenditure and watching with a jealous eye over his master's property. He was also the first instructor of the children in the family during their infancy. This merits to be distinctly recorded, not only because such a servant is a kind of rara avis in terris, but because, as in the present instance, he may contribute essentially to the general good, by preventing the waste of those means which a benevolent spirit will ever feel anxious to consecrate to purposes of public utility. John grew old in his master's service, and in the year 1553, expired in his house, after the long residence of almost thirty-four years, amidst the affectionate regrets of the whole family. Melancthon invited the academicians to his funeral, delivered an oration over his grave, and composed the following epitaph for his tombstone: Joannes patrii Nicri discessit ab undis Huc accersitus voce, Philippe, tua Here at a distance from his native land, Came faithful John, at Philip's first command; Companion of his exile, doubly dear, Who in a servant found a friend sincereAnd more than friend, a man of faith and prayer, Assiduous soother of his master's care;Here to the worms his lifeless body's given, But his immortal soul sees God in heaven. Perhaps no one ever attended more scrupulously than Melancthon to the injunction of Jesus Christ, "When thou doest alms, let not thy left hand know what thy right hand doeth; that thy alms may be in secret."-Matthew vi 3. He was unostentatious in every thing, but especially in works of charity. Satisfied with the approbation of conscience and of God, he manifested no solicitude for the applause of men, and was content to do good without being praised for it. It will be easy to believe, that he abounded in acts of kindness which, being known only to himself, no book records excepting the register of heaven; especially when it is stated from unquestionable authority that, on several occasions when his pecuniary resources have been completely exhausted, he would contrive to supply the necessitous by privately taking cups and other vessels appropriated to domestic use, to a trader to sell, even at a very low and disadvantageous rate. Melancthon received many presents of gold and silver coin. These he would often give to the very first person, who from avarice or curiosity might be induced to ask for them; not from any undervaluation of these ancient specimens, but simply from a disposition to oblige. Mere self-gratification appears seldom to have entered into his views, much less did such a feeling acquire any degree of ascendency over him. His prevailing desire was to communicate pleasure to others and he was satisfied with the feast, the intellectual and moral feast which a refined benevolence only can provide; in which respect, it must be acknowledged, that in a very important sense "he fared sumptuously every day."-Luke xvi. 19. On one remarkable occasion when he had accumulated a large collection of coins and curiosities, he offered a certain stranger who seemed peculiarly gratified with the sight, to take any one which he might happen to feel a If the parsimonious or the prudent should be disposed to censure this excessive and prodigal benevolence, alleging that if it be capable to "withhold more than is meet," (Proverbs xi. 24.) it is at least not very laudable to squander the gifts of Providence indiscriminately upon every class of importunate beggars; be it remembered, that there is an essential difference between an obvious crime and an apparent excess of virtue-between the conduct of the spendthrift and that of the person who is lavishly bountiful. In the one you perceive the very essence of selfishness, in the other the exuberance of kindness. The one lives only to seek his own gratification; self is the end he pursues, and the contemptible idol he worships; no sacrifices are considered too costly to be offered to this paltry god, and every thing is rendered subservient to this infamous idolatry; the other, considering himself in some degree the depository and trustee of the divine beneficence, and valuing the possessions of life only so far as they provide for his own immediate necessities, and may be made to contribute to the comfort of others, becomes at least serviceable to a number of his fellow creatures. He feels the claims of humanity, and fulfils the high duties of a neighbor. If such a person be a little more liberal in distributing than the narrow calculations of buman policy or prudence seem to admit, he acts in conformity with the dictates of a pure and disinterested benevolence, reaps a rich harvest of satisfaction, and manifests the spirit while he fulfils the precepts of the Saviour of the world. If it be alleged that it is no one's duty to impove rish himself or to injure his family, even though it be the result not of a selfish but a benevolent expenditure, this is conceded-yet in the present case, the question does not respect the waste of property already possessed, but the neglect to accumulate. If an individual be satisfied for himself with that station of life which Providence has assigned him, and with those pecuniary resources, small or great, which he already possesses, and if he prefer using that supply which industry, manual or mental, procures for him, in doing good to others, instead of aspiring after the greater honors or emoluments within his power-if he choose even to refuse them when offered, either from an apprehension of moral danger or from mere indifference, will any one represent this as culpable? Surely we ought rather to admire than to censure such conduct; it evinces a noble spirit of disinterestedness, and a glorious superiority of mind to the attractions of earthly splendor, which is worthy of imitation. In this statement of some of the excellent qualities of Melancthon, his extreme candor and kindness must not be overlooked. He was never known to asperse any one, either openly or by insinuation. Nothing was further from his intentions than to injure another's character or reputation, and if his were attacked, no one could manifest a more exemplary patience. He not only could not be moved to resentment by the misconduct of offenders, but did not relax in his benevolence or familiarity with them. No dark suspicions pervaded his mind, no malevolence or envy disturbed his placid spirit. The calin summer of his soul was never beclouded or distracted with tempestuous passions. Sympathy with the sufferings of others was not among the least of his eminent qualities, of which, perhaps, the best possible illustration will be afford ed by translating one of his letters to an afflicted friend, whose sorrow for the loss of a beloved child, the moment he heard it, he hastened to alleviate. His sentiments are to be regarded as those of the heart, and not as the mere effusions of a formal or complimentary friendship. An affectionate disposition may, and indeed will, by a generous participation, share another's woes, even though it has not yet tasted the bitterness of bereavement or personal affliction of any kind; but in order to afford effectual consolation to the mourner, it seems requisite that the person whose friendly spirit hastens to his relief, should have been himself a sufferer, that he may be duly qualified to select appropriate language, and that the distressed individual himself may feel a consciousness that his words are not words of course. Experience is the best of all instructors, and affliction superinduces a sensibility, and teaches a language which cannot possibly be attained in any degree of perfection by another process. And, "As in water face answereth to face, so the heart of man to man." Proverbs xxvii. 19. In this view Melancthon was likely to prove a judicious as well as a sympathizing friend, for during the whole of his life he drank deeply and drank often, of the bitter cup. The following letter besides claims insertion for its excellence, and as it is without date may be introduced here with propriety. "Perhaps it increases your sorrow to recollect his capacity, his erudition, his virtue'; and you fondly wish for the charming company of such a son. But these very excellencies themselves ought to diminish your regrets, because you know how they contributed to the good of many during the short period of his mortal race, so that he was not a useless incumbrance upon society. You witnessed the evidences of his growing piety in this world of trial, which were but the beginnings of celestial life, and proved that his departure hence was only a removal to the happy intercourse of heaven. In fact, as often as you reflect upon these qualities of your dear son, you have reason to be thankful to God, who has shown such kindness both to you and to him, as to confer upon him the greatest of all favors: for a grateful mind will record mercies as well as crosses. "It is becoming, therefore, as you know, to be resigned to the will of God who requires us to moderate our griefs, and to believe that no real evil has befallen your son. Let these considerations afford you comfort and repress undue anxiety. The minds of men are naturally influenced by examples, for it seems proper that we should not refuse to endure the afflictions incident to others, and which must be sustained as the common law of our How calamitous must the death of Abel have appeared to our first parents, by the murder of whom their future hopes in reference to the church seemed to be cut off in regard to their own family, and how much greater cause for sorrow attached to them, when the human race consisted of so small a number, than can belong to you, who possess a surviving family, in which distinct evidences of piety may be traced? They were doubly wounded by the death of one son, and still more by the wickedness of his impious brother. nature. To John Pfeffinger, with affectionate salutations. "God has implanted the principle of natural affection in mankind, for the double purpose of strengthening the bonds of human society, and teaching us to realize the ardor of his love to his own Son and to us. He therefore approves the affection we cherish for our offspring, and the piety of our grief for their loss. Natural affection is peculiarly forcible in minds of a superior order; on which account, I doubt not, that the loss of your son-a son too not only possessed of the most amiable disposition, but of a mind well stored with literature, not only inclined by his very constitution to moral habits, but under the constant influence of true religion, and already engaged in a course of study in which his capacity promised so much-the loss of such a son, I say, must affect you with the deepest grief. And be assured, I am not disposed to accuse you of weakness, on the contrary, I acknowledge-I commend your piety-I truly lament your personal bereavement and the public loss; for I am apprehensive that in these times the churches will feel the want of teachers properly instructed. But you are well aware that we are permitted to mourn, though not immoderately. It is certain that these events are under divine superintendence; it becomes us therefore, to manifest a due submission of mind to God, and quietly to resign ourselves to his disposal in every season of adversity. I will not now advert to the physical causes of death, for though naturally exposed to various diseases, let us regard the will of God in this dispensation, and not so much our own loss; and let us realize the blessings which in being removed from this afflictive life and these calamitous times your son is called to share. If we truly loved him, we shall rejoice in his happiness; and if we rightly understand Christian truth, we shall be disposed to congratulate him upon the society of the heavenly assembly, where he no longer drinks the streams of knowledge mingled and polluted as they are in the present world, but enjoys free access to the pure and infinite fountain of wisdom, holds intercourse with the Son of God himself, the prophets and apostles, and with inexpressible delight joins in praising God for so early an admission to that illustrious assembly; the thought of which may well enkindle within us a desire to escape from our earthly imprison ment. "Innumerable instances might be adduced from the history of all ages. Recollect the old Bishop of Antioch, whose three sons were slain by the tyrant Decius, in the very presence of their parents, who not only witnessed his cruel conduct, but exhorted and encouraged their children to suffer; after which, their mother beheld the murder of her husband, and having embraced the cold remains of her children and her husband, solemnly committed them to the grave. "You remember also, the history of the Emperor Mauritius, who stood a silent spectator while his son and daughter were slain, but when the murderer approached his wife, he exclaimed, amidst a flood of tears, "Righteous art thou O Lord, and upright are thy judgments." Psalm cxix. 137. "Wise men have often inquired with astonishment, for what reason the feeble nature of man is oppressed with such a weight of afflictions; but we who can trace the causes to a divine origin, ought to be resigned to the appointments of God, and avail ourselves of those remedies for grief which divine goodness has revealed: and while these are your solace, reflect upon this bright example of domestic piety. "If when you are absent for a season from your family, and placed at a distance amongst persons uncongenial to your taste, the hope of returning home alleviates your vexations; so now you may be stimulated to patience by the consideration that in a little time you will again embrace your son in the delightful assembly of the skies, adorned with a more splendid distinction than any station or earth can command, I mean, with the glory of God, and placed among prophets, apostles, and the shining hosts of heaven, there to live for ever, enjoying the vision of God, and the enrapturing intercourse of Christ himself, the holy apostles and prophets. Let us constantly look forward to this glorious eternity during the whole of our troublesome pilgrimage as to the goal of our course; and let us bear with the greater fortitude our present afflictions because the race is short, and we are destined not to the fugitive enjoyments of this life, but to the possession of that blessed eternity in which we shall participate the wisdom and righteousness of God. "But as you, my learned and pious friend, are well acquainted with these truths, I have written the more briefly; and I pray God to invigorate both your body and mind. You remember it is said, In HIM we live and move and have our being.' Farewell." Acts xvii. 28. The preceding letter renders it almost superfluous to state as a matter of fact, what must be at once obvious to every reader, and what every future transaction in Melancthon's life will render increasingly evident, that he was remarkable for piety; humble, genuine, undissembled piety. The association of great intellectual capacities with bad moral habits is always to be deeply deplored, and no exterior embellishments of nature or art, no power of mind, no fascination of manners, can render an infidel in principle and a profligate in character otherwise than offensive and contemptible. Vice always degrades even the great, while religion inexpressibly ennobles even the little. In the present instance we have not to weep over talent perverted and abused by vicious associations, but to rejoice in seeing it devoted to the best of purposes, and forming an alliance with true piety, which was in fact the pillar of his confidence, the brightest ornament of his unblemished character, the consolation of his most desponding hours, the stimulating motive of all his public exertions, and the LAW of his family. Among other interesting fragments of Melancthon's composition, a short but expressive GRACE, designed for the table, and probably used by himself, is extant. BENEDICTIO MENSE. His Epulis donisque tuis benedicite Christe THE TABLE BLESSED. To these provisions which enrich our board, From which alone their power to nourish flows. O Saviour! Bless what thy providential care Melancthon was characterized by sincerity, and totally devoid of every thing like deceit and dissimulation. There were no reserves about him; all was transparent, open, and honest, while at the same time, his manners were remarkably captivating. From this temper resulted a freeness in common conversation, which led him sometimes to express himself with a degree of inconsideration: and even when his intimate friends have endeavored to check his frankness from an apprehension of what indeed not unfrequently happened, that his words would be invidiously misrepresented, such was his consciousness of entire purity of motive, that they could scidom or never succeed in rendering him cautious. He was not only communicative, but his conversaion was seasoned with wit. Disputing one day with a certain Italian on the real presence in the Eucharist, "How is it," said he, "that you Italians will have a God in the sacramental bread-you, who do not believe there is a God in heaven?" When he first changed his religious views, he conceived it impossible for others to withstand the evidence of truth in the public ministry of the gospel, but after forming a better acquaintance with human nature, and living to witness the futility of those fond but ill-founded expectations which a warm hearted piety is at first disposed to cherish, he remarked that "he found old Adam was too hard for young Melancthon.” He was possessed of an extraordinary memory, and maintained that temperance in eating and drinking, that equanimity of mind, and those habits of reflection which essentially conduce to the perfection of this faculty. He was also inquisitive and read much, but with proper selection; retaining not only the general strain of the discourse, but the very words of the writer. Nor were these merely lodged in his memory, for he was remarkable for the facility with which he could call into use whatever he knew. The various kinds of information he gained were so arranged in the different compartments of his great mental repository, that he could at any time, and without any difficulty, find whatever he wanted: for he had the power of recalecting as well as of retaining knowledge. This quali fication fitted him for controversy and made him peculiarly feared by his opponents. Such was his modesty that he would never deliver his opinion upon important subjects without deliberation and serious thought. He considered no time misspent and no pains ill bestowed in the search of truth, and he was incessantly occupied in examining for himself. Sophistry and every species of evasion in argument excited his just abhorrence; seldom or never could it escape his penetrating eve, and whenever he detected it no considerations could deter him from expressing the most marked disapprobation. His own conceptions were clear, his language perspicuous, and his intentions upright. There was such a transparency in the whole stream of his argument in public discourses or disputations, that you could see to the very bottom of his motives and principles. 2 He was kind to a fault; and so exceedingly humble, that in the common concerns of life he was not ashamed to stoop even to menial offices if they were not base or dishonorable. Frequently he would put to shame the ill-humored disinclination of the lowest servants to discharge any part of their duty, by doing it himself. The same happy combination of modesty and humility characterized all his deportment, and in a very conspicuous manner influenced his private conduct, his public transactions, and his various writings. It is not every author, however conscious of the blemishes which may have disfigured his first publications, that would be willing to make conces sions of this description, "Nothing is more foolish than to attempt the defence of folly. An ingenious mind will acknowledge its mistakes, especially in subjects of a literary kind, and candidly confess its weakness or negligence in order that youth may learn from the example of others, to be more diligent in investigation and more careful in their mode of study. I will not scruple therefore to censure some things in the first edition of my own writings, and will not only recapitulate the course of my juvenile studies, but explain my meaning in some public transactions, and state why I issued certain theological publications." M. Baillet, with a zeal natural to one of his faith, is anxious that the church of Rome should be duly |