into that of Capnio, from Capnos, which in the Greek signifies smoak, as the word Reuch does in the German language.

Melancthon gave very early marks of his capacity; but his instruction and education were chiefly committed to the care of his grandfather Reuterus; because his father's time was taken up with the affairs of the elector palatine, whom he served as engineer, or commissary of the artillery. He studied first in the place of his nativity, at a public school; and then under a tutor. He was afterwards sent to Pfortsheim, in Baden, where there was a famous college; and he lodged with one of his relations, who was sister to Reuchlin. Upon this occasion, he became known to that learned man, who loved him with great tenderness. He went to the university of Tubingen, in Wirtemberg, and from thence to Heidelberg, that being the metropolis of the palatinate, in 1509, where he was matriculated on October 13, and made such considerable improvement, that he was intrusted to teach the sons of count Leonstein, and was made bachelor, though he was under fourteen years of age. But he was refused his degree of master of philosophy, on account of his youth; which, together with the air of Heidelberg, which did not agree with his constitution, occasioned him to leave that university in 1512, and return to that of Tubingen, where he continued six years.

Melancthon has been justly reckoned among illustrious youths; and M. Baillet has justly bestowed a chapter upon him in his Historical Treatise of Young Men, who became famous by their Studies and Writings." He was employed to make the greatest part of the harangues and discourses of eloquence, that were publicly spoken in the university of Heidelberg. He studied divinity, law, and mathematics, at Tubingen, where he heard the lectures of all sorts of professors; and publicly explained Virgil, Terence, Cicero, and Livy. He also found time to serve Reuchlin in his quarrel with the monks; and diligently applied himself to the reading of the word of God. Reuchlin made him a present of a copy of the Bible which John Frobenius had lately printed at Basil in a small volume. Melancthon always carried this Bible about him, and chiefly when he went to church, where those, who saw him hold it in his hands during divine service, believed

he

he was reading quite another thing than what the time and place required of him, because it was much larger than a prayer-book; and those, that envied him, took occasion from thence to make his character appear odious to others.

He taught at Tubingen, both in public and private, with great applause and admiration; and published some works as first fruits, from which it sufficiently appeared what a crop might be afterwards expected. He was so remarkable, in 1515, that Erasmus then said of him, "Good God, what hopes may we not conceive of Philip Melancthon, though as yet very young, and almost a boy, equally to be admired for his knowledge in both languages! What quickness of invention! What purity of diction! What vastness of memory! What variety of reading! What modesty and gracefulness of behaviour!" John James Grynæus made a parallel between the prophet Daniel and Melancthon, in which he introduced this fine encomium of Erasmus.

In 1518, he accepted the Greek professorship in the university of Wittenberg, which Frederic the elector of Saxony offered him upon the recommendation of Reuchlin. His inauguration speech was so fine, that it removed the contempt to which his stature and mien exposed him, and raised great admiration of himself. He soon contracted a friendship with Luther, who taught divinity in that university; and Andrew Carolostadius, archdeacon of Wittenberg, joined their acquaintance, and was of their opinion.

Erasmus had heard, that Melancthon had censured his Paraphrases; for which this learned man, in 1519, wrote a very civil letter to justify himself to Erasmus, who accepted of these excuses; but told Melancthon, that men of letters ought to love each other, and be united to defend themselves against their common enemies. Erasmus spoke very kindly to Melancthon; and told him, all the world was agreed in compending the moral character of Luther; but there were various sentiments touching his doctrines. Luther had a great love and esteem of Melancthon; and Jovius, after having abused Luther in a most scandalous manner, pays a compliment to Melancthon. Melancthon had so much scrupulous honour and disinterestedness, that he refused to receive his salary, as a reader'

in divinity, because he could not bestow such close at tendance, as he thought that office required.

Melancthon read lectures at Wittenberg upon Homer, and upon the Greek text of the epistle of St. Paul to Titus, which drew a great croud of auditors, and excited in them an earnest desire of understanding the Greek tongue. He reduced the sciences into a system, which was then difficult, as they had then been long taught in a very confused manner.....

In 1520, Jerom Alexander, the Pope's nuncio, solicited the emperor, and Frederic elector of Saxony, to punish Luther: in consequence of which, the diet of Worms was held on January 6, 1521, when Luther nobly vindicated his doctrine. The remarks of Melancthon upon these transactions, and upon the conduct of Frederic, are véry judicious.

The Sorbonne at Paris condemned the writings of Luther in 1521; and Melancthon made an apology for Luther against this censure, which he called, "Furiosum Parisiensium Theologastrorum Decretum :" i. e. furious Decree of the Parisian Theologasters, or small Divines." The same year Melancthon was appointed by the elector of Saxony one of the deputies to give him their opinion concerning the abolition of private masses at Wittenberg, which they approved, and desired the elector to abolish them throughout all his dominions, which he actually did.

All Europe was convinced, that Melancthon was not so averse, as Luther, to an accommodation with the Romanists; and that he would have sacrificed many things for the sake of peace. This appears chiefly from the book he wrote concerning things indifferent; which was so ill received by Illyricus. But Illyricus, cried out, that people should rather desert all the churches, and threaten an insurrection, than to bear a surplice.

The elector of Saxony, and some other princes, supported the Reformers at the diet of Spires: but, after several debates, it was ordered, "that the doctrine about the eucharist should not be entertained that the mass should be continued, and the celebration of it permitted even in those places where the reformed doctrine prevailed that the Anabaptists should be proscribed: and, that one prince should not protect the subjects of another."

ther." The reforming princes opposed this decree, and alledged, "that their ministers had proved, by invicible arguments taken out of Scripture, that the Popish mass was contrary to the institution of Jesus Christ, and the practice of the apostles," &c. This was put in writing by way of protestation, and published, April 19, 1529, as a solemn instrument of appeal to the emperor, and a general and a national council. This gave the Reformers the name of Protestants.

Oecolampadius wrote to Melancthon, desiring him to declare his opinion in favour of the Zuinglians, that the contest might cease between them and the Lutherans. Melancthon answered, that he could not approve of the opinion of the Sacramentarians; but that, if he would act politically, he should speak otherwise, as he knew there were many learned men among them, whose friendship would be advantageous to him; so that, if he could have concurred with them, in their opinion about the Lord's Supper, he would have spoken freely. The consequence was a friendly conference at Marpurg, in October following, between the heads of the Lutherans and Zuinglians. The landgrave of Hesse was present at this conference, where Zuinglius, Oecolampadius, Bucer, and Hedio, appeared on one side; and Luther, Melancthon, Justus Jonas, Osiander, Brentius, and Agricola, on the other side. The Lutherans proposed such articles as they objected against in the doctrine of the Zuinglians. They had long disputes about original sin, and the operation of the sacraments; in which points Melancthon agreed with Zuinglius, by explaining, or altering his former opinions so that they differed only about the eucharist.

The diet of Augsburg was held in June, 1530. Nothing cost Melancthon more pains, than the task that was given him this year, to draw up a confession of faith; which is called the Augsburg Confession, because it was presented to the emperor at the diet in that city. Me lancthon drew up this confession of faith out of the me moirs sent to the elector of Saxony. It was divided into two parts. The first contained twenty-one articles upon the chief points of religion; as the unity of God, origi nal sin, the incarnation, justification, the gospel-ministry, the church, the civil government, the day of judgement, free-will, the cause of sin, faith, good works, and the

adoration

adoration of saints. The other part was concerning the ceremonies and usages of the church, which the Protestants said were abused; such as the communion in both kinds, the marriages of priests, confession, abstinence from meals, monastic vows, and ecclesiastical jurisdiction. Melanethon had revised, and corrected, this confession several times; but had much difficulty to please Luther at last. Indeed, it is probable, that Luther would not have tempered his style with so much moderation: it was a difficult time; and all sweetness of expres sion, which affected not the merits of their cause, was then necessary to be added. This confession was signed by the Protestant princes, and read before the emperor in a special assembly of the empire, who were then dismissed, that they might consult what resolutions they should come to in this affair. In consequence of the disputes occasioned by the Confession of Augsburg, and which gave rise to a great deal of ill-will, Melancthon drew up "An Apology for the Augsburg Confession;" which the Protestant princes offered to present to the emperor, who refused to receive it, and it was published the next year. Luther was not at the diet of Augsburg, but he wrote to Melanethon about the transactions there. The former was of opinion, that all proposals of an accommodation would be ineffectual; but the latter tried to moderate the nind of Luther, and stop his heat. Erasmus also wrote to Melancthon in these words; "God alone, my dear Philip, can unravel the intricate plot of the tragedy which is now acting. Ten councils assembled together could not do it much less such an one as 1. If a man says a reasonable thing, it is straightway called Lutheranism." Melancthon answered Erasmus from Augsburg, and prayed him to continue the charitable office of exhorting the emperor to moderation. Erasmus replied with some peevishness and resentment, saying, that he would not concern himself in behalf of the evangelics. However, he was better than his word, and did write to cardinal Campejus, desiring him to dissuade the emperor from making a religious war.

The sweating sickness, which broke out in England in 1185, raged this year in Germany, among other calamities; and the affairs of the poor Protestants were so bad, in all appearance, that Melancthon was quite dejected,

and