TRANQUILLITY was no sooner established than Luther turned to Melancthon, and asked his assistance in the final revision of the New Testament, which he had brought with him from the Wartburg. This was a work after Melancthon's own heart, and readily he complied with his friend's request In 1519 this young professor had laid down the important principle that the Fathers must be explainer according to Scripture, and not Scripture by till Fathers; and the more he meditated upon the book of the New Testament, the more was he charm& by their simplicity and impressed by their depth "There alone can we find true food for the soul," he boldly asserted, in face of his familiarity with all the philosophy of the ancients. Many long hours were passed together by the two friends in studying and translating the Word of God.
The printing of the New Testament was carried on with unexampled zeal. Three presses were employed in this labor, and ten thousand sheets, says Luther, were printed daily. On September 21st, 1522, the first edition, of three thousand copies, was issued. The book was in two folio volumes, and bore the simple title: THE NEW TESTAMENT—GERMAN—WITTEMBERG. Every German might henceforward procure the Word of God at a moderate price.
While the first edition of the New Testament was passing through the press, Luther undertook a translation of the Old. This labor, begun in 1522, was continued unremittingly, and the translation published in parts as completed, the more speedily to gratify public impatience and to enable the poor to procure the book.
The effect produced was immense. The New Testament was read by all classes. The simplest men, even women and mechanics, providing they knew how to read, studied it. They carried it about with them; soon they knew it by heart; and the pages of this book loudly proclaimed the perfect unison of Luther's Reformation with the divine revelation. The Reformation could say, as it gave this book, "Here is my system!" But it was called to arrange what it had found in Scripture! This Melancthon did in its name.
With regular but confident steps he had walked in the development of his theology, and from time to time had published the results of his inquiries. In 1520 he had declared that in several of the seven sacraments he could see nothing but an imitation of the Jewish ceremonies, and in the infallibility of the pope naught but a haughty presumption alike opposed to the Holy Scriptures and to good sense. He had now reached much the same point as Luther, but by a calmer and more scientific process.
In 1521, during Luther's captivity, Melancthon first issued his celebrated work, On the Common-places of Theology. None of his works, and scarcely any among those of his contemporaries, excited greater attention or circulated to a wider extent. It presented to Christian Europe a body of doctrine of solid foundations and admirable proportions. The translation of the New Testament justified the Reformation to the people; Melancthon's Common-places justified it in the opinion of the learned. Forsaking the ordinary developments of scholastic theology, he gave the world a theological system, derived solely from Scripture.
In it there reigned a breath of life, a vitality of understanding, a strength of conviction, and a simplicity of statement in striking contrast with the subtle and pedantic systems of the schools. Men of the most philosophic minds, as well as the strictest theologians, were equally filled with admiration.
Erasmus entitled this work a wondrous army drawn up in battle array against the tyrannous battalions of the false doctors; and Calvin said: "So true it is that the greatest simplicity is the greatest virtue in treating of the Christian doctrine." But no one joyed so much over the work as Luther. Throughout his life it was the object of his admiration. Hence he never ceased to recommend the study of it to the youths who came to Wittemberg in search of knowledge. Referring to the subject in his Table Talk at a somewhat later date he says: “The student of theology has now far greater advantages than students ever before had; first, he has the Bible, which I have translated into German so, clearly and distinctly, that any one may comprehend it; next he has Melancthon's Common-place Book (Loci-Communes), which he should read over and over again until he has it by heart. Once master of these two volumes, he may be regarded as a theologian, whom neither devil nor heretic can overcome; for he has all divinity at his fingers' ends, and may read understandingly whatsoever else he pleases.... We possess no work wherein the whole body of theology, wherein religion, is more completely summed up than in Melancthon's Common-place Book; all the Fathers, all the compilers of sentences, put together, are not to be compared with this book. 'Tis, after the Scriptures, the most perfect of works. Melancthon is a better logician than myself; he argues better. My superiority lies rather in the rhetorical way.”
A deep conviction of the wretched state to which man is reduced by sin is, according to Melancthon, the foundation on which Christian theology should be built. "Original sin," said he, "is an inclination born within us, a certain impulse which is agreeable to us, a certain force leading us to sin, and which has been communicated by Adam to all his posterity. As in fire there is a native energy impelling it to mount upward, as there is in the loadstone a natural quality by which iron is attracted, so also there is in man a primitive force that inclines him to evil.”
Melancthon then proceeds in his Common-place Book to show how man is saved from this wretched condition. "The apostle invites thee to contemplate the Son of God, sitting at the right hand of the Father, mediating and interceding for us; and calls upon thee to feel assured that thy sins are forgiven thee, that thou art reputed righteous, and accepted by the Father for the sake of that Son who suffered for us on the cross.”
The first edition of this important book was especially remarkable for the manner in which it speaks of free will. Melancthon saw that this doctrine could not be separated from that upon which the Reformation had been founded. That man's justification before God proceeds from faith alone was the cardinal doctrine expounded by Luther; that faith enters man's heart by grace alone was seen by Melancthon to be a necessary sequence to that doctrine. Hence to allow that man had any natural ability to believe would be to weaken the foundation upon which the whole fabric of the Reformation was raised. Therefore we find him stating in the Common-place Book: "The Gospel teaches that such is the dreadful depravity of nature that it is totally repugnant to the Law of God, so that we cannot obey; and the human will cannot, by any exertion of its own, eradicate this depravity. Such is the blindness of human nature that we do not even discern this moral infirmity and corruption, for if we did, the reason of our incapacity to satisfy the divine law would be at once apparent. The law requires perfect obedience, but our corrupt nature cannot render it; and it is of this corruption we speak, not in reference to external acts but internal affections and conformity to God, when discoursing on the freedom of the human will.
“To this let it be added, that without the Holy Spirit we cannot exercise spiritual affections, as love to God, faith in His mercy, obedience and endurance in afflictions, delight in Him, and others of a similar nature. Many passages of Scripture confirm this statement, 'As many as are led by the Spirit of God they are the sons of God. "If any man have not the Spirit of Christ he is none of His'... The question then being proposed respecting spiritual actions, this seems to be the truth which it becomes us to maintain, that without the aid of the Holy Spirit the human will can perform none of those spiritual actions which God requires.”
But Melancthon's special object was to present theology as a system of piety. All vitality had been lost under the treatment of the schoolmen, and the task of the Reformation was to revivify it, so that it might become the great power in molding the lives of men. In later editions of his Common-place Book Melancthon expounded the doctrines relating to personal piety as opposed to a mere system of dialectics with, greater clearness: "To know Christ,'' said he," is to know His blessings. Paul in his epistle to the Romans, desiring to give a summary of the Christian doctrines, does not philosophize on the mystery of the Trinity or the mode of incarnation, on active or passive creation; of what then does he speak?-of the law, of sin, of grace! On these our knowledge of Christ depends.”
The publication of such a system of theology was of essential service to the cause of truth. Calumnies hurled against the new religion were refuted, prejudices swept away. Luther's roughness and occasional violence of language had repelled many, but in Melancthon was found a man who explained those mighty truths which had shaken the world with great elegance of style, exquisite taste, admirable clearness, and perfect order. His work was sought after, and eagerly read and studied. Between 1521 and 1595 the Common-place Book passed through sixty-seven editions, without including translations.
The Reformation continued to gain ground, notwithstanding the edict against Luther and the burning of his books. Two great ideas were at this time agitating Germany—a desire for a revival of faith and a longing to possess a national government it which the German states might be represented, thus to serve as a counterpoise to the power of the emperors. Luther represented the reform in faith the Elector Frederick that of the State. At the election of Charles V. he had insisted on this reform and the young emperor had submitted. A national government was formed, which consisted of thy imperial governor and representatives of the electors and circles.
But while the Reformation was gaining increased power over the hearts of the people, policy, ambition, and interest caused pope and emperor to combine to attempt its destruction; and it seemed in great danger of falling beneath the blows of two such powerful adversaries. War with Francis I., King of France, however, diverted the attention of the emperor, and the death of Leo X. in December, 1521, arrested for a brief period the plans of the Papacy.
Leo X. was succeeded by Adrian VI., a man of a very different spirit, who sought a reformation of the Church by the Church. As already observed, Melancthon left his manuscripts lying exposed on his table, and in 1522 Luther, knowing his friend's reluctance to print his own productions, secretly took Melancthon's Commentary on the Romans and had it printed without his knowledge. It was afterward reprinted in 1540, with a dedication to Philip, Landgrave of Hesse. Luther's apology for this proceeding, which is curious and characteristic, is prefixed to the Commentary of his friend. We give brief extracts: “Martin Luther to Philip Melancthon, grace and peace in Christ.
“Be angry and sin not: commune with your own heart upon your bed and be still.' I am the person who dares to publish your Annotations, and I send you your own work. If you are not pleased with it it may be all very well, it is sufficient that you please us. If I have done wrong, you are to blame; why did you not publish it yourself? Why did you suffer me so often to ask, to insist, to importune you to publish it, and all in vain?... As to those whom you suspect of being disposed to sneer, I have this to say to them—' Do better! ' What the impious Thomists falsely arrogate to their lender, namely that no one has written better upon St. Paul, I truly affirm of you.... But what, you will say, is the purpose of aiming to provoke these great men against me? Well, you may be humble if you please, but let me boast for you. Who has ever prohibited persons of great capacity from publishing something better if they can, and thus demonstrating the rashness of my judgment? For my part, I wish we could find out those who could and would publish something better. I threaten you further to steal and publish your remarks upon Genesis and the Gospels of Matthew and John, unless you supersede me by bringing them forward. You say Scripture ought to be read alone and without a commentary; this is right enough if you speak in reference to Jerome, Origen, Thomas Aquinas, and others of the same class, for their commentaries are the mere vehicles of their own notions, rather than the sentiments of Paul and the doctrines of Christianity; but no one can properly call yours a commentary; it is rather an introduction to the study of Scripture in general, and a guide to the knowledge of Christ; in which it surpasses all the commentaries hitherto published.
“As to what you plead, that your Annotations are not in all respects satisfactory to yourself, it is difficult enough to believe you. But, behold, I do believe you are not fully satisfied with yourself, nor is this asked or desired of you; we would have Paul maintain his pre-eminence, lest anyone should insinuate that Philip is superior or equal to Paul.... We know very well that you are nothing; and we know also that Christ is all and in all, who, if He pleases, can speak as He did to Balaam by an ass; why then should He not speak by a man? Art thou not a man? Art thou not a servant of Christ? Has not He endowed thee with capacity? If thou shouldest choose to improve and enlarge this volume by elegant and learned additions, it will be a grateful service; but in the meantime we are determined to be gratified in spite of you by possessing ourselves of the sentiments of Paul by your means.
“If I have offended you by this proceeding, I do not ask pardon; but lay aside your displeasure, by which you will rather give offense to us, and you will have to ask forgiveness. God preserve and prosper you for evermore. Wittemberg, July 29th, 1522.”
Space prevents us from giving more than one or two brief extracts; these, however, may give the reader some idea of the style of this important work:—
“Chap. 1., Ver. 1. Paul... separated unto the gospel of God.' Here the apostle states the business he was commanded to execute, namely, to preach the gospel. The reader should remember that there is a material difference between the law and the gospel, to which we have already adverted, and of which more will be said in remarking upon the third chapter. The description which he gives of the gospel is, that it is a divine promise, communicated in the sacred writings, concerning Jesus Christ the Son of God, Of the seed of David according to the flesh, declared to be the Son of God with power, through sanctification of the Spirit, and resurrection from the dead that He is the Messiah or King, by whom deliverance from sin and eternal life are dispensed.
“This distinction will be more obvious by noticing the contradistinction between law and gospel. The Law represents what we are, and what we are required to do. It demands perfect obedience, without providing for the forgiveness of sin or liberating us from the power of sin and death. But the Gospel freely promises the remission of sin and deliverance from death, by Jesus Christ the Son of God, who was descended from David according to the prophetic declarations. Paul states this at the outset of his discourse, that we might know his meaning and distinguish properly between the law and the gospel, as though he had said, Paul divinely called to teach the gospel of Christ; not to teach the law or to teach philosophy.'
“Ver. 17. The just shall live by faith.' You will observe that two important benefits are attributed to faith—that we are justified, and that we live by it. God sent His own Son into the world to be our propitiation, lest we should perish; as He says with an oath, ‘As I live, saith the Lord, I have no pleasure in the death of a sinner, but rather that he should be converted and live.' To the terrified conscience He proclaims the forgiveness of sin by faith, that its fears may be removed, and genuine consolation imparted, which is the very commencement of eternal life; for this, said Christ, is eternal life, to know Thee the only true God, and Jesus Christ, whom Thou Nast sent.' We know, therefore, that the gift of the Holy Spirit is joined with the remission of sins and reconciliation with God; we know that the dominion of Christ in the Church is not indolent, but His presence is constantly with us to destroy the works of the devil, to fight our battles, and to assist our progress. These ideas are included when the prophet promises life—that is, joy, victory, and everlasting salvation to all believers.
“Chap. 5., Ver. 3. And not only so, but we glory in tribulation also,' etc. He, as it were, corrects the former statement. We have not only a glory in expectation, but in present possession; and what is it? Affliction. He is opposing the opinions and reasonings of the world.
“In the view of the world we are afflicted: we seem abandoned and rejected by God; and this reproach upon the gospel deters the generality of mankind from embracing it. This mode of reasoning indeed seems legitimate enough—afflictions are curses, that is, evils; and therefore signs of God's displeasure. But Paul on the contrary assures us that they are not curses, but are proper occasions of glorying; for they are not signs of the divine displeasure, but intimations of the love of God.
“We have, then, a double glory-the one which is the greatest is in expectation, consisting in the renovation of our nature and the enjoyment of eternal life; but this glory we possess in hope: the other glory is in present possession, and it consists in affliction-for although the world judges that affliction is an evidence of divine anger, yet we know it to be an ' indication of His love; and obedience to His afflictive dispensations to be a new and acceptable kind of worship.
“Four things, therefore, ought to be well impressed upon our minds respecting afflictions: “
1. They are appointed. We do not suffer affliction by chance, but by the determinate counsel and permission of God.
2. By means of affliction God punishes His people, not that He may destroy them, but to recall them to repentance and the exercise of faith; for afflictions are not indications of displeasure, but of kindness' He willeth not the death of a sinner.'
3. God requires our submission to His afflictive dispensations, and that we should expend our indignation and impatience upon our own sins; and as God determines to afflict His Church in the present state, submission tends to glorify His name.
4. Resignation, however, is not all; He requires faith and prayer, that we may both seek and expect divine assistance. Thus He admonishes us, Call upon Me in the day of trouble: I will answer thee, and thou shalt glorify Me.'
“These four precepts are applicable to all our afflictions, and are calculated, if properly regarded, to produce that truly Christian patience which essentially differs from mere philosophical endurance.”