HIS LABORS FOR THE CHURCH AND SCHOOLS.
Although Melanchthon's professional activity was principally directed to
the education of good teachers and pastors for the schools and churches,
yet the confidence enjoyed by him, and his splendid reputation, which
bore his name far beyond the confines of Saxony, soon afforded him an
opportunity to exert a very salutary influence in the erection of new,
and improvement of established schools. Even before he had, together
with Luther, arranged the school in Eisleben, and also one in Magdeburg,
of which CRUCIGER was Rector, he was invited to Nuremberg, by JEROME
BAUMGARTNER, towards the close of the year 1524, in order to establish a
Gymnasium,[11] and to act as its Rector. But nothing could induce him to
leave Wittenberg. He therefore declined the offer of an appointment in
Nuremberg, although he had the establishment of this institution of
learning much at heart. One year after the invitation to visit
Nuremberg, he undertook the journey with his friend Camerarius. This
celebrated imperial city, which was then called "the eye of Germany,"
attracted him on many accounts; for it had an eye open to the Gospel,
and numbered among its inhabitants many of the most distinguished minds,
with whom Melanchthon was intimately connected. Among these were
Pirkheimer, Baumgartner, Lazarus Spengler, Ebner and Nuetzel. He entered
Nuremberg on the 12th of November, 1525. He communicated his views in
regard to the arrangement of the school, and proposed able men as
teachers. Camerarius, his beloved friend, was appointed Rector of the
school. Other men also accepted the call extended to them. In the
following year we find Melanchthon, true to his promise, in Nuremberg
again. He formally opened this learned institution with a Latin address,
May 23, 1526. In this address he uttered weighty words concerning the
necessity and utility of the sciences. He concluded with the appropriate
prayer: "I pray Christ that he may assist your important work by his
grace, and that he may accompany your intentions and the diligence of
those who shall study here, with his blessing." Among his friends in
Nuremberg, he also numbered the celebrated painter, ALBERT DUeRER, whose
heart was also with the work of the Reformation. He spent a few very
pleasant days with him and the rest of his friends, but returned to
Wittenberg in June. Important business awaited him there, but in the
middle of July he was seized with a severe illness, and his physician
considered his recovery doubtful; but the Lord could not spare him yet.
In the beginning of the year 1526, he was formally appointed to deliver
lectures on Theology, although he remonstrated against it. His salary
was increased to 200 florins. But the most important duty in which he
was engaged at that time was in participating in the visitation of the
schools and churches in Saxony. It may well be imagined that these were
in a miserable condition. The Apostolic doctrine, which was proclaimed
in Wittenberg with Apostolical power, had not found an entrance
everywhere. In some of the schools and churches they still
pertinaciously adhered to the beaten path. In other quarters it was
patchwork, a new patch upon an old garment. There was one case of a
minister who preached the gospel in his principal church, but read mass
in the under-parochial church where they required a different practice.
The confusion in doctrine, church customs, and church treasuries was
truly deplorable. Luther did not complain without reason: "Help, dear
Lord, what frequent distress have I seen, because the common people,
particularly in villages, know nothing at all of Christian doctrine, and
it is but too true that many ministers are unskilful and unfit to teach.
And yet all are called Christians, are baptized, and enjoy the holy
sacraments, and do not even know the Lord's Prayer, or the Creed, or
the Ten Commandments, and live on like the brutes...."
Luther had taken this distress to heart long before, and had earnestly
appealed to Court, to institute a Visitation of all the schools and
churches in the land. The Elector John, who was greatly concerned for
the spread of the truth, ordered such a visitation. It took place in
1527, and was a real work of necessity, but at the same time full of
blessings. Different commissions were appointed for different parts of
the country. Melanchthon was ordered to visit Thuringia, accompanied by
Jerome Schurff, Erasmus of Haugwitz, and John of Planitz. Great indeed
was the spiritual distress discovered by them! Melanchthon often went
out and wept, as he writes himself: "What can be offered in
justification, that these poor people have hitherto been left in such
great ignorance and stupidity? My heart bleeds when I regard this
misery. Often when we have completed the visitation of a place, I go to
one side and pour forth my distress in tears. And who would not mourn to
see the faculties of man so utterly neglected, and that his soul, which
is able to learn and grasp so much, does not even know anything of its
Creator and Lord." However, the Elector's instructions to the visitors
enjoined it upon them to proceed in the most lenient manner. They obeyed
strictly, and no doubt accomplished more in this way than if they had
fallen upon everything in the stormy spirit of a Karlstadt.
Melanchthon was also commissioned to prepare an _Instruction_ for the
ministers in the Electorate of Saxony. This called forth a little volume
with the title, "Instruction of the Members of the Visitation to the
Pastors in the Electorate of Saxony." It was handed to Luther for
inspection, who was entirely satisfied with it, and therefore made but
few alterations. He added a Preface to the book, in which he explained
the necessity of the Visitation. This volume may be called the first
Confession of Faith of the Lutheran Church, and on this account already
deserves to be better known. As might be expected from Melanchthon, it
is conceived in a spirit of great moderation, and, whilst it gives
prominence to the principal doctrines of the true Church, treats the
opposite opinions with great forbearance. Let us select a few passages
from this book of Instruction. The _first_ chapter treats "_Of
Doctrine_." It says: "But how many now only speak of the forgiveness of
sins, and nothing or very little of repentance, and yet there is no
forgiveness of sin without repentance; and forgiveness of sins cannot be
understood without repentance. And when we preach forgiveness of sins
without repentance, it will come to pass that the people will believe
that they have already obtained forgiveness of sins, and will thereby
become secure and careless. Therefore we have instructed and exhorted
Pastors that, according to their duty, they should preach the _whole_
Gospel, and not one part without the other." In the article "_Of the Ten
Commandments_," he requires that the people might be brought to a
knowledge of their sins, by an exhibition of the law and of their sins,
and proceeds thus: "Besides this, it will be profitable to preach of
faith, in this manner, that whosoever feels pain and sorrow for sin
should believe that his sins are forgiven him, not because of any merit
of his own, but for Christ's sake." But the instruction always reverts
to this, that faith is nothing without repentance. "Where there is no
repentance there is a painted faith." After having thus given prominence
to the two first parts of the Christian life, he proceeds: "The third
part of the Christian life is to do good works, such as chastity, to
love our neighbor, to help him, not to lie nor cheat, not to steal, not
to murder, not to be revengeful, not to take vengeance into his own
hands, &c. He then enters upon a consideration of the Ten Commandments.
In treating the second commandment, he requires "_the true Christian
prayer_." This section fully treats of the manner in which we ought to
pray, and renounces all abuses. "Whatever it may be, we are to seek help
_from God alone_." The fourth commandment is treated at length, and
proceeds to show how children should treat parents, and parents their
children, and particularly how subjects should conduct themselves
towards the government. An entire section is devoted to the
consideration of _Tribulations_, as a part of good works. They are to be
careful to teach that all tribulations come from God, but also, that God
is to be called upon in the midst of them. In considering the _Sacrament
of Baptism_, the lawfulness of Infant Baptism is proved from its
antitype, circumcision. They should perform the ceremony in the German
language, in order that those present might understand its meaning.
Here, too, they are directed to repentance and faith. _Of the Sacrament
of the body and blood of Christ_, it teaches, "That in the bread is the
true body of Christ, and in the wine the true blood of Christ," and
mentions two of the principal passages of the Bible. The miracle is not
wrought by the merits of the priest, but because Christ has so ordered
it, that his body is present wherever men commune. They should teach in
the most decided manner that _both_ kinds, bread and wine, should be
distributed; yet no one, who, because of the weakness and fear of his
conscience, could not receive both kinds, should be forced to receive
both. Under such circumstances the Pastor should offer but _one_. It
treats fully "_Of true Christian Repentance_." Added to this, is the
section, "_Of true Christian Confession_." It says: "Papal Confession,
namely, to rehearse all our sins, is not commanded, for it is impossible
to do it."
Yet, every one going to communion should be previously examined by the
pastor. The article "_Of true Christian Satisfaction for Sin_," shows
that Christ alone has made satisfaction for our sin. In the chapter "_Of
human Church Regulations_," the pastors are exhorted to insist upon the
principal matters in their sermons. Sundays and festival-days are to be
observed. Yea, they even suffer Apostles' and Saints' days to remain.
But on the latter they are to permit labor. But it is not their
intention hereby to establish or commend the invocations and
intercessions of the saints, for Christ _alone_ is the mediator who
intercedes for us. Matters relating to marriage are also briefly
considered. Of _free will_ it says, that we are able to perform worldly
piety and good works by our own strength, given us and preserved for
this purpose by God. This is the righteousness of the flesh. But they
also teach--"Man by his own power cannot purify his heart, and produce
divine gifts, such as true repentance from sin, a true and unfeigned
fear of God, true faith, cordial love, chastity, an absence of revenge,
true patience, earnest prayer, freedom from covetousness, &c."
_Concerning Christian Liberty_, the errors of the vulgar are set aside,
and liberty in Christ exhibited. We are also freed from the ceremonies
of the Old Testament. The _Turks_ are not forgotten, and it also
mentions how the _daily exercise in church_ is to be conducted. Would
that it were so still in our churches! _Concerning true Christian
Excommunication_, they teach that it is to be employed against those
persons who live in open vices, after they have been admonished several
times. They are not to be permitted to come to the Lord's Supper; but
they are not prevented from hearing preaching. Overseers, called
Superintendents, selected from the pastors, were appointed in particular
districts. Besides this, this instruction of the visitation devotes a
full chapter to schools.
The Commissions of Visitation labored in this mild, conciliatory, and
truly scriptural spirit, and that, too, with blessed results. The
Catholics pretended to find a creeping back, as Luther calls it, in this
book of instruction, and began to rejoice aloud.[12] When the little
volume appeared publicly in 1528, and also during the previous years
when a Latin sketch of it had been printed, different opinions were
expressed concerning it. But the most singular attack upon the book was
made by one of the evangelical party. A former friend of Melanchthon,
JOHN AGRICOLA, rector in Eisleben, considered it unscriptural, and
leading to the papacy, if repentance was derived from the law, and not
from the gospel. This dispute made so much noise, that the Elector
considered himself obliged to arrange a meeting in Torgau, between
Agricola, on the one side, and Melanchthon, Luther, and Bugenhagen, on
the other. It was held in November, 1527. Agricola could easily be
refuted from the Scriptures; however, he was a man obstinately wedded
to his own opinion, who, as it is well known, stirred up this very
matter ten years after, in the most violent manner, at which time he
made use of the most daring expressions, such as "Moses deserves the
gallows." But this Antinomian spirit, which was manifested by the
ultra-evangelical party from time to time, was refuted by Luther in the
most powerful and conclusive manner. Melanchthon refers to this, and
refutes it in a number of writings.
In the summer of 1527, the university was removed to Jena, because the
plague had broken out in Wittenberg. When Melanchthon had finished his
first visitation tour, he continued to lecture in Jena, and wrote
against the Anabaptists, who were also carrying on their sectarianism in
various parts of Saxony. In the autumn of 1528, he made his second
visitation tour into Thuringia, together with Myconius and Menius.