The publication of the New Testament in the vulgar tongue is an important epoch in the Reformation. If Feldkirchen's marriage was the first step in the progress of the Reformation from doctrine into social life; if the abolition of monastic vows was the second; if the re-establishment of the Lord's Supper was the third,—the publication of the New Testament was perhaps the most important of all. It worked an entire change in society: not only in the presbytery of the priest, in the monk's cell, and in the sanctuary of our Lord; but also in the mansions of the great, in the houses of the citizens, and cottages of the peasants. When the Bible began to be read in the families of Christendom, Christendom itself was changed. Then arose other habits, other manners, other conversations, and another life. With the publication of the New Testament, the Reformation left the School and the Church to take possession of the hearths of the people.
The effect produced was immense. The Christianity of the primitive Church, drawn by the publication of the Holy Scriptures from the oblivion of centuries in which it had lain, was thus presented before the eyes of the nation; and this view was sufficient to justify the attacks that had been made against Rome. The simplest men, provided they knew how to read, women, mechanics (our informant is a contemporary and violent opponent of the Reformation) eagerly studied the New Testament.[161] 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.
And yet it was only by fragments that the doctrine of the Bible and of the Reformation had been set forth hitherto. A certain truth had been put forward in one writing; a certain error attacked in another. On one vast plain lay scattered and confused the ruins of the old edifice and the materials of the new: but the new edifice was wanting. The publication of the New Testament undoubtedly satisfied this want. The Reformation could say, as it gave this book: Here is my system! But as every man is at liberty to assert that his system is that of the Bible, the Reformation was called to arrange what it had found in Scripture. And this Melancthon now did in its name.
MELANCTHON'S COMMON-PLACES.
He had walked with regular but confident steps in the development of his theology, and had from time to time published the results of his inquiries. Before this, 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, a haughty presumption equally opposed to the Holy Scriptures and to good sense. "To contend against these doctrines," he had said, "we require more than one Hercules."[162] Thus had Melancthon reached the same point as Luther, although by a calmer and more scientific process. The time had come in which he was to confess his faith in his turn.
In 1521, during Luther's captivity, Melancthon's celebrated work, "On the Common-places of Theology," had presented to christian Europe a body of doctrine of solid foundation and admirable proportion. A simple and majestic unity appeared before the astonished eyes of the new generation. The translation of the Testament justified the Reformation to the people; Melancthon's Common-places justified it in the opinion of the learned.
For fifteen centuries the Church had existed, and had never seen such a work. Forsaking the ordinary developments of scholastic theology, Luther's friend at last 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, forming a striking contrast with the subtle and pedantic systems of the schools. The most philosophical 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;[163] and while he avowed his dissent from the author on several points, he added, that although he had always loved him, he had never loved him so much as after reading this work. "So true it is," said Calvin when presenting it subsequently to France, "that the greatest simplicity is the greatest virtue in treating of the christian doctrine."[164]
ORIGINAL SIN.
But no one felt such joy as Luther. Throughout life this work was the object of his admiration. The disconnected sounds that his hand, in the deep emotion of his soul, had drawn from the harp of the prophets and apostles, were here blended together in one enchanting harmony. Those scattered stones, which he had laboriously hewn from the quarries of Scripture, were now combined into a majestic edifice. Hence he never ceased recommending the study of this work to the youths who came to Wittemberg in search of knowledge: "If you desire to become theologians," he would say, "read Melancthon."[165]