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 Tübingen. 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