BUILDING AND FIGHTING.
It has happened sometimes in the Church of Christ, that the kingdom of
God has been built up, whilst the builders were obliged to carry the
sword against the enemies in one hand. This was the case at Wittenberg
at that time. By Luther's side we find Melanchthon engaged in this
double labor. We have already heard with what joy his introductory
lecture was listened to. He continued to gain more applause from day to
day. Students from all parts of Germany, yea of Europe, were found in
his lecture-room. In the year 1520, Spalatin saw about 600 students,
whereas the whole number of students had formerly not exceeded 200.
Luther's European reputation, of course, also contributed much towards
the prosperity of the University. HEERBRAND, in his oration to his
memory, relates that Melanchthon had as many as 2000 pupils and hearers,
among whom were princes, counts, barons, and other noblemen. Whilst
Reuchlin and Erasmus labored more by their writings, Melanchthon
attracted both by his lectures and his solid writings. To this was
added, that, whilst Reuchlin and Erasmus from day to day grew cooler
towards the great movement proceeding from Wittenberg, Melanchthon
attached himself to it in the most decided manner, and powerfully aided
it by his mind, acquirements, and great name. He, therefore, did not
only lecture on the Greek poet Homer, and other writers of antiquity,
but also treated the writings of the New Testament. His industry was
extraordinary. In addition to the regular labors of his station, he for
a time also acted as professor of the Hebrew. For this purpose, however,
it was necessary that he should first of all make himself thoroughly
acquainted with this language. Luther wrote to Spalatin, January, 1519:
"Our Philip is now busy with the Hebrew; the faithfulness and industry
of the man are too great, so that he hardly permits himself to enjoy any
leisure." He could generally be found busily engaged in his study at two
o'clock in the morning. The amount of labor accomplished by him in a
short time is almost incredible. But to his well-trained mind, his quick
perception, and his unwearied industry, was added the blessing of God,
which indeed was most needful, and which he sought with all his heart.
When the Elector heard of his extraordinary industry, he feared lest the
worthy professor might ruin his health, and himself wrote to him that he
should take care of himself. He says in this letter: "We must make
provision for the body, and if you look upon the other words of Paul as
true, regard this in the same way, and believe that we ought to obey
it." Melanchthon was particularly engaged with the epistles of Paul.
With unusual clearness he comprehended the deeply evangelical truths
which this Apostle of Justification by Faith had been permitted to see
and express so clearly.
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.
It is the work LOCI COMMUNES, _the principal articles of Christian
doctrine_, as they were afterwards called. We have already heard that
Melanchthon devoted himself especially to the writings of Paul. He
gathered together all the principal truths of this apostle, and
presented them to his hearers. These were so highly pleased with the
production, that they had it published. As Melanchthon, however,
discovered many imperfections in it, he published it himself in 1521,
corrected and enlarged. This volume, which may be called the first
system of religion in the evangelical church, was everywhere greeted in
the most friendly manner. Luther was quite delighted with it, and once
said of it, that it was not only worthy of immortality, but even to be
admitted into the canon of Scripture. In his table-talk he expressed the
following opinion of it: "Whoever wishes to become a theologian now,
enjoys great advantages; for first of all, he has the Bible, which is so
clear, that he can read it without difficulty. Then let him read in
addition the Loci Communes Philippi; let him read them diligently and
well, that he may impress them upon his mind. If he has these two
things, he is a theologian, from whom neither the devil nor heretics
shall be able to take away anything. To him the whole field of theology
lies open, so that he is able to read anything he pleases after that
with edification."
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 Tuebingen. 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 (Master.) 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.