Zacharias Ursinus
Among the reformers of the second generation, the race of distinguished men, who, though themselves the children of the reformation, were yet in a certain sense joined with the proper original Apostles of that great work, in carrying it out to its final settlement and conclusion, no one can be named who is more worthy of honorable recollection, than the learned and amiable author of the far-famed Heidelberg Catechism. In some respects, indeed, the authorship of this symbol must be referred, we know, to different hands. But in its main plan, and reigning spirit, it is the genial product, plainly, of a single mind, and to the end of time, accordingly, it will be known and revered as a monument, sacred to the memory of Zacharias Ursinus.
In one view we may say of the Catechism, that it forms the best history, and clearest picture of the man himself; for the materials of his biography, outwardly considered, are comparatively scanty, and of no very striking interest. He had neither taste nor talent for the field of outward adventure and exploit. His whole nature shrank rather from the arena of public life. In its noise and tumult, he took, comparatively speaking, but little part. The world in which he moved and acted mainly, was that of the spirit; and here, his proper home, was the sphere of religion. To understand his history and character, we need not so much to be familiar with the events of his life outwardly taken, as to know the principles and facts which go to make up its constitution in an inward view; and of this, we can have no more true or honorable representation, perhaps, than the likeness that is still preserved of him in his own Catechism. Here, most emphatically may it be said, that “he being dead, yet speaketh.”
Ursinus was a native of Bresslau, the capitol of Silesia. He was born on the 18th of July, in the year 1534, of respectable parents, whose circumstances, however, in a worldly view, appear to have been of the most common and moderate order. The proper family name was Beer, (Bear) which, according to the fashion of the learned world in that period, was exchanged subsequently, in his case, for the more sonorous corresponding Latin title, Ursinus. He discovered at a very early period, a more than usual talent and disposition for acquiring knowledge, and was sent in his sixteenth year accordingly, to Wittemberg, for the prosecution of his studies in the celebrated University of that place, then under the auspices mainly, of the amiable and excellent Melancthon. Here he was supported, in part it seems, for a time at least, by foreign assistance, and particularly by an allowance from the Senate of his native city; while he was enabled soon to help himself also, in part, by a certain amount of service in teaching.
He remained in connection with this University, altogether, seven years, though not without some interruption. The breaking out of the plague in Wittemberg, was the occasion of his spending a winter, in company with Melancthon, at Torgaw; and for some other reason, the threatening aspect, perhaps, of the political heavens, he left the institution again in 1552, and returned with honorable testimonials to the place of his birth. The year after, however, we find him back once more in his beloved Wittemberg, where his studies were continued now with great diligence and success, on to the year 1557.
During this period, his proficiency in the arts and sciences, was such as to win for him general approbation and favor. He is represented as excelling particularly in classical literature, philosophy and theology. He was considered besides, quite a master of poetry; and composed himself various productions in Latin and Greek verse, which were much admired. Along with all this intellectual culture too, went hand in hand a corresponding culture of the inner spiritual man, which formed the crowning grace of his education, and added new value to every gift besides. Naturally gentle, modest, amiable and sincere, these qualities were refined and improved still farther, by the power of religion, which was with him a matter of living sense and inward heart-felt experience, the deepest and most comprehensive habit of the soul. It speaks with special significance to his praise, that Melancthon, the ornament of the University, conceived a very high regard for his abilities and moral qualities, and continued on terms of intimate personal friendship with him to the end of his own life. The high opinion in which he held his pupil, is shown strikingly by the encyclical letter of recommendation which he placed in his hands, when he proposed, at the close of his course in Wittemberg, to go abroad for a time, on a tour of observation and acquaintance in other parts of the learned world as it then stood.
This sort of travel, which served to bring the young apprentice of letters into personal contact with foreign scholars, was considered in that age necessary in some sense to a finished theological training; and it shows the importance attached to it, as well as the honorable relation in which he stood to his native place, that the Senate of Bresslau saw proper, in the case of Ursinus, to provide for the expenses of his journey out of the public funds. It was on the ground of this municipal generosity mainly, that he felt himself bound subsequently, to devote his first professional labors to the service of this city.