Thus had Luther accomplished the work for which he had left his retreat. He had made a stand against fanaticism, and expelled from the bosom of the renovated Church the enthusiasm and disorder by which it had been invaded. If with one hand the Reformation threw down the dusty decretals of Rome, with the other it rejected the assumptions of the mystics, and established, on the ground it had won, the living and unchangeable Word of God. The character of the Reformation was thus firmly settled. It was destined to walk for ever between these two extremes, equally remote from the convulsions of the fanatics and the death-like torpor of the papacy.
A whole population excited, deluded, and unrestrained, had at once become tranquil, calm, and submissive; and the most perfect quiet again reigned in that city which a few days before had been like the troubled sea.
Perfect liberty was immediately established at Wittemberg. Luther still continued to reside in the convent and wear his monastic dress; but every one was free to do otherwise. In communicating at the Lord's table, a general absolution was sufficient, or a particular one might be obtained. It was laid down as a principle to reject nothing but what was opposed to a clear and formal declaration of Holy Scripture.[152] This was not indifference; on the contrary, religion was thus restored to what constitutes its very essence; the sentiment of religion withdrew from the accessory forms in which it had well nigh perished, and transferred itself to its true basis. Thus the Reformation was saved, and its teaching enabled to continue its development in the bosom of the Church in charity and truth.
CHAPTER IX.
Translation of the New Testament—Faith and Scripture—Opposition—Importance of this Publication—Necessity for a systematic Arrangement—Melancthon's Loci Communes—Original Sin—Salvation—Free Will—Effects of the Loci Communes.
TRANSLATION OF THE NEW TESTAMENT.
Tranquillity was hardly established when the reformer turned to his dear Melancthon, and demanded his assistance in the final revision of the New Testament which he had brought with him from the Wartburg.[153] As early as the year 1519 Melancthon had laid down the grand principle, that the Fathers must be explained according to Scripture, and not Scripture according to the Fathers.[154] Meditating more profoundly every day on the books of the New Testament, he felt at once charmed by their simplicity and impressed by their depth. "There alone can we find the true food of the soul," boldly asserted this man so familiar with all the philosophy of the ancients. Accordingly he readily complied with Luther's invitation; and from that time the two friends passed many long hours together studying and translating the inspired Word. Often would they pause in their laborious researches to give way to their admiration. Luther said one day, "Reason thinks, Oh! if I could once hear God speak! I would run from one end of the world to the other to hear him......Listen then, my brother man! God, the Creator of the heavens and the earth, speaks to thee."
EFFECTS OF THE TRANSLATION—EDITIONS.