HIS DOMESTIC LIFE.
If we wish to become better acquainted with a great man like
Melanchthon, we must follow him from his public into his domestic life.
Here his inner life is revealed to the eyes of an observer.
We have already heard that, principally by Luther's encouragement, he
married a daughter of Mayor CRAPP, of Wittenberg, on the 26th of
November, 1520. His wife, CATHARINE, was of the same age as himself.
Shortly after his marriage, he was able to write of her to a friend,
that she deserved a better husband than himself. It was therefore to be
expected that their union would be a happy one, and so it was. They
regarded each other with the greatest affection, and thought and felt in
harmony. If one, for instance, bestowed anything upon the poor, it
filled the other with joy.[24] Frequent attacks of illness disturbed,
or we should rather say promoted, their happiness. He was greatly
troubled with the stone; and she suffered from the same disease, and
also an affection of the liver. It is therefore not to be wondered at,
that the oft-repeated illness of his wife filled Melanchthon with the
deepest compassion, and that he often freely expressed his sorrows in
his letters. She bore the cross to her own gain, and greatly longed to
leave this vale of tears. She endured her sufferings patiently, and
found her principal comfort in the book of Psalms, which has so often
proved itself a lasting blessing to many souls. Frequently did she utter
the prayer in Psalm lxxi, 18: "Now also, when I am old and grey-headed,
O God, forsake me not." Camerarius, who was intimately acquainted with
her, bears the following testimony: "She was a very pious woman, who
loved her husband devotedly; an industrious and active mother of her
family, liberal and benevolent towards all, and so careful for the
interests of the poor, that she did not only lose sight of her ability
and strength in the distribution of her charities, but even interceded
for them among her friends, with the greatest earnestness, and even
impetuosity. She led a spotless life, and was so anxious to cultivate a
pious and honorable character, that she did not concern herself about
expensive entertainments, or costly dress."
Their union was blessed by the birth of four children, two sons and two
daughters; ANNA, PHILIP, GEORGE, and MAGDALEN. His daughter Anna was
born in 1524. Melanchthon was a great friend of children, and regarded
his own with the deepest affection. He was particularly devoted to his
Anna. At a certain time, this little child entered the room, and found
its father weeping. It approached him, and with its little apron wiped
away his tears. He says of this: "This proof of her love made a deep
impression upon my heart." He did not dream, at that time, that the fate
of this daughter should cause him to shed many bitter tears in future.
At another time, one of his daughters absented herself from home for a
long time. When Melanchthon saw her, he asked her, in a jesting way,
what she would say to her mother, who would no doubt give her a severe
scolding. The child replied, in its simplicity, "Nothing." He was highly
pleased with this reply, and he often afterwards made use of it, when
attacked by his enemies.
Adami relates: "Upon a certain time a Frenchman paid him a visit. He
found Philippus in the nursery, where he was rocking the cradle with one
hand while he held a book in the other. When he observed the surprise of
his guest, Philip praised the duties of family life, and the gratitude
of children towards God in such a manner, that the stranger departed
greatly instructed." He felt happy and at home in the nursery and in the
family circle, which he called "the little church." His son George, who
was born November 25th, 1527, died when he was two years old. He was
very much attached to this child, which already displayed extraordinary
intellectual gifts. Great indeed, therefore, was his sorrow, when the
Lord took it away. He speaks of it in several of his letters. Luther
even calls upon Jonas to pray for him that the Lord would comfort him.
Luther wrote to Jonas on the 17th of August: "On last Sunday the Lord
took away our Philip's son George. You can easily imagine how very
difficult it is for us to console this tender-hearted and most sensitive
man. The death of his son has filled him with extraordinary sorrow, for
he has not experienced this before. You know how very important the
preservation of his life and health is to us all; we all suffer and
sorrow with him."
At the close of the month Luther again wrote to Jonas: "Philippus is
still grieving. We all sympathize with him, as a man of his worth richly
deserves it. Oh! that all those proud Timons were humbled by crosses
like this, who are so proud of their own wisdom, that they do not know
how much this man, sinful and feeble though he be, is exalted above
many, yea, thousands like Jerome, Hilary, and Macarius, who are
altogether unworthy to unloose the shoes' latchets of my Philippus."
The eldest son bore his father's name, and was born on the 13th of
January, 1525. This boy suffered very much in his earlier years, so that
his father entertained very little hope of raising him. But
notwithstanding all this, he lived to the great age of eighty years. He
did not possess the talents which so greatly distinguished his father.
When very old, he wrote in an album: "I have a desire to depart, and to
be with Christ. Philippus Melanchthon, August 9th, 1603."
GEORGE SABINUS was born at Brandenburg, April 23d, 1508. In his 15th
year he had come to Wittenberg to pursue his studies. Melanchthon became
acquainted with him, and loved him on account of his extraordinary
talents. He was particularly distinguished for his poetical talents.
When Anna,[25] Melanchthon's favorite, was 16 years old, she was married
to this Sabinus, with the consent of her parents. This occurred in the
year 1536. In the year 1538, the Elector Joachim of Brandenburg called
Sabinus to Frankfort on the Oder, as professor of polite literature.
Being an exceedingly vain and ambitious man, he looked upon this
situation as too humble, and longed for one more honorable. Such an one
seemed to be opened to him, when the Duke of Prussia established a
University at Koenigsberg.
Melanchthon wrote to Camerarius in the Spring of 1544: "Sabinus intends
to leave the academy (at Frankfort) because he finds it very difficult
to satisfy the demands of so many learned judges. He is looking for
hiding-places where he will be able to rule, and from whence he may be
introduced to courtly life. This, you must know, is the substance of his
plans. Perhaps we may add to this, that he is desirous of removing my
daughter farther away from my observation; but I endeavor to be calm."
We may easily conceive that the modest, gentle Anna, could not live
happily in such a union. She complained to her parents, for Sabinus was
also a spendthrift in addition to all this. By the recommendation of
Camerarius, Sabinus was appointed the first Rector of the University of
Koenigsberg, on the 17th of August, 1544. Before removing to this place,
Anna and her children remained for some time in the house of her parents
at Wittenberg. Melanchthon's love towards his daughter and her children
was now renewed and increased, especially as he saw the prospects that
awaited them. He wrote to Camerarius: "This journey of my daughter fills
me with constant sorrow. But I pray that the Lord may regard our tears.
Could you but see how amiably my daughter has deported herself while at
home; she is quiet, modest, gentle, very conciliatory, and of a prudent
mind."
But she was not destined to remain in this school of suffering for a
very long time; for, as we have already heard, the Lord removed her in
March, 1547. This was the severest affliction that Melanchthon ever
endured. From Zerbst he wrote to his friend Paul Eber in Wittenberg: "I
send you a narrative of my daughter's death, which, whenever I read it,
or even but think of it, so increases my parental sorrow, that I fear it
will injure my health. I cannot banish the sight of my weeping daughter
from my eyes, who, when she was asked what she would like to say to her
parents, replied: "I think of several things, which fill me with
anguish." Camerarius says, that she appeared as a corpse to her father
in a dream, in the very night in which she died. Melanchthon wrote to
him that his daughter had gently passed out of this life, giving
striking evidences of her love towards God, her husband, and children.
It soon appeared that the love which Melanchthon had borne towards his
departed daughter was now transferred to her children. He therefore
wrote to Sabinus: "I wish our friendship to be a lasting one, and am
determined to cherish it faithfully. I shall look upon your children as
my own, and they are indeed my own. I do not love them less than I loved
their mother. Many know how fondly I loved my daughter; and this love
has not been extinguished by her death, but continues to be nourished by
sorrow and ardent desire. And as I know how much she loved her children,
I believe that I must transfer her affections to myself." Great indeed
was his joy when Sabinus, during his journey to Wittenberg in the autumn
of 1547, left behind him three daughters and a son. These grand-children
were the greatest recreation of the grand-parents. He would sometimes
even speak of these children before his hearers.
His youngest daughter Magdalen, born July 18th, 1533, was married to
Doctor CASPAR PEUCER, when she was but 19 years of age. After
Melanchthon's death, Peucer became the first professor of the University
of Wittenberg, and physician in ordinary to the Elector of Saxony. Their
union was richly blessed with children. He endured many persecutions
afterwards, because he and some of his colleagues secretly approved of
the doctrines of Calvin, on which account they were called
_Cryptocalvinists_. He was compelled to languish in a prison for twelve
years. During this time his wife died. One morning he dreamed that he
was tolling the bell for a funeral. The rope broke in his hand, and
awaking, he cried out: "The rope is broken, and we are free." In the
very same moment the door of his cell was opened, and he was liberated.
Grief took such possession of his heart, that he was frequently observed
weeping during public worship in Zerbst, whither he had retired.
His servant JOHN has likewise been very properly counted a member of
Melanchthon's family. This John was a Swabian, who for thirty-four years
served him with great fidelity and honesty, managed all his household
affairs, and trained and instructed his children. Melanchthon
entertained the highest respect for him, and frequently wrote to him,
when absent on a journey. This man must have had a truly Christian
understanding and heart. When Veit Dietrich upon a certain occasion sent
some sermons upon the struggles of the soul of the Son of God to
Melanchthon, he replied that he had not read them yet, but intended to
read them attentively, and then continues: "My servant, who reads such
books with great delight, praises them very much."
When he died, Melanchthon publicly announced his death, and spoke of him
in the most touching manner. We will repeat it: "My servant John, born
on the Neckar, lived with me four-and-thirty years. He served God with
true piety, and towards men he was just, truthful, and obliging. He was
chaste, and a friend of chastity. He devoted his mornings to the reading
of the Scriptures and prayer, then to the training and instruction of my
little sons and daughters, and then to household affairs. He accompanied
us in all our times of exile, in time of war and pestilence, and
witnessed my life, labors, and afflictions. And time never produced any
change in him towards us." This is an honorable testimony for
Melanchthon, even as Eliezer was an honor to Abraham.
We must also notice Melanchthon's personal appearance, his manner of
life, and devotional exercises. There was nothing striking in his
appearance. He was small and thin, yet of good proportions; his chest
was broad, and his neck somewhat long. His face was very expressive, his
forehead was high, and his blue eyes were full of beauty, intelligence,
and gentleness. He was very animated in conversation. The amount of work
performed by this man is really amazing, when we remember that he
enjoyed but few healthy days in the whole period of his life. He was
frequently troubled with sleeplessness; at other times, he was severely
afflicted with the stone; and besides this, he was also subject to
affections of the bowels. He had accustomed himself to very strict
habits of life.[26] He could be found in his study at 2 or 3 o'clock in
the morning, both in summer and winter. During the day, he read three or
four lectures, attended to the conferences of the professors, and after
that labored until supper-time. After this, he retired about 9 o'clock.
He would not open any letters in the evening, in order that his sleep
might not be disturbed by anxiety. As his friends on the Rhine made him
frequent presents of wine, he was in the habit of drinking a glass
before supper.
His habits were extremely regular. He generally took one simple meal a
day, and never more than two. As he was frequently invited to
entertainments at Wittenberg, and other places, he could not at all
times strictly adhere to this manner of life. He was not fond of
luxuries, but preferred soups, fish, vegetables, and eggs. He was fond
of conversing at table; and a man of his acquirements, who had conversed
with princes, statesmen, and other celebrated persons, was never at a
loss for a topic. He was fond of cheerfulness and pleasant jests; but
his fervent piety diffused a pleasing and blessed light over his whole
walk and conversation. He began every duty in the name of God, and as in
his presence. The word of the Apostle Paul, "In him we live, and move,
and have our being," was ever present to his mind. He was frequently
heard exclaiming, "May our Lord God help us, and be merciful unto us!"
When he arose from his bed in the morning, he addressed the triune God
in the following brief form of prayer: "Almighty, Eternal God, Father of
our Lord Jesus Christ, Creator of heaven and earth, and man, together
with thy Son, our Lord Jesus Christ, thy word and image, and with thy
Holy Spirit, have mercy upon us, and forgive us our sins for thy Son's
sake, whom thou hast made our Mediator according to thy wonderful
counsels, and do thou guide and sanctify us by thy Holy Spirit, which
was poured out upon the Apostles. Grant that we may truly know and
praise thee throughout all eternity!"
After prayer he read a portion of the Bible, and then looked into the
almanac, in order to remind himself of the time of the ecclesiastical
year, and of the men of God, whose name-days were there recorded. It was
only after he had thus sanctified himself by the word of God and prayer,
that he began his labors, or wrote the most urgent letters. He always
dined regularly at a fixed hour, and here not only a blessing was asked,
but the Apostle's Creed was also repeated. He entertained a very high
regard for this Creed, and was in the habit of repeating it three times
every day. He thus speaks of it in some of his writings: "There are many
reasons why we should accustom ourselves to a daily repetition of the
Creed. Godly and pious men are in the habit of repeating it at least
three times every day. Dr. Jerome Schurff, a wise and learned man, when
he found that death was approaching, repeated it almost every hour, and
that, too, with such fervency of spirit, that all could see how much he
was encouraged and strengthened by this Confession." He also laid great
stress upon the Lord's Prayer, the Psalms, and the Ten Commandments; and
frequently exhorted his students to accustom themselves to repeat them.
This piety, which he constantly recommended to others, and practised in
his domestic life, also animated all the labors of his calling. He
regarded his lecture room, in which so many hearers assembled anxious to
hear their master, as if it were his Church. He somewhere makes the
remark: "Above the entrance of many old churches, we read the
inscription, 'My house shall be called a house of prayer,' sculptured in
the stone. This inscription should also be placed upon schools, for they
are a part of the public worship of God; we there teach and learn the
truth, and must unite prayer with it all." In another place he says:
"We occupy this position in the name of God, in order that we may
preserve and disseminate that truth which gives salvation to the human
race; and God demands diligence both on the part of teachers and pupils.
We must enter the school with the same feelings with which we enter the
temple, namely, that we desire to learn and communicate divine things.
If any man enters the school merely to acquire a portion of knowledge,
which he may use for gain or empty ambition, let such an one remember
that he is desecrating the holiest temple of science."
It was his constant aim to do everything for the glory of God, and to be
"a useful instrument of the church." And if this was the case in all his
efforts to educate youth, how much more was it the case when the church
itself was concerned! He was not one of those with whom Christianity and
affection for the church is something so internal that it never
manifests itself. He approved of the use of particular forms of prayer.
He says: "We are not to despise the verbal prayer, which helps to arouse
us. Dr. Jerome Schurff very properly observes: Christ says, when ye
pray, _say_: Our Father, which art in heaven. Therefore it is not
sufficient to pray in the spirit, but if it is possible we must also
utter words by which the devotional feelings of our hearts are
increased." In his prayers he steadfastly relied upon the promises of
God, and doubtless frequently rejoiced in having found that which he
sought. He loved the house of God, and was a faithful attendant at the
public worship of God. HEERBRAND of Tuebingen, in his Eulogy, bears this
honorable testimony: "He was anxious to frequent public worship, not
only to set a good example to others, but because he knew that the Holy
Spirit exercised his power through the word of God, and that the Son of
God was present, so that his faith might be strengthened, and the spirit
of prayer be enkindled in the congregations of the saints; even as he
constantly prayed with inexpressible sighs, and offered up prayers and
supplications for the church and himself. We, who knew him, are all able
to testify in regard to this."
He once remarked to his hearers: "You are not to act in so brutish and
impertinent a manner as to think it does not matter even if I do not go
to church, for it is nothing but Popery and superstition. No, but it is
barbarism to neglect these privileges. There is no more beautiful sight
than orderly and holy assemblies, in which men are instructed of God,
and where they unite in prayer and thanksgiving. We have here a type of
eternal life, where we shall sit in the presence of God and his Son, and
hear the Son of God instructing us in reference to the greatest
wonders."
In another place he says: "You must connect yourselves with the church,
and maintain the public worship of God. You know how frequently the
Psalmist prayed: "One thing have I desired of the Lord, that will I seek
after; that I may dwell in the house of the Lord all the days of my
life." O Lord, let me live where there is a church, however small. Just
as I once related of my little daughter, who said: "Koenigsberg is a very
nice place too, for there they go to church just like here." She saw how
glorious these assemblies are. He also in another place expresses his
sentiments in regard to this matter in a very decided manner: "We love
the united devotions of the house of God. Those who do not come to
church, but accustom themselves to walking about, feasting, and other
abominations, while the godly are assembled to hear the word of God,
will degenerate more and more. They will become swine, lewd fellows, and
devils. In my house at Tuebingen, in which Dr. Jerome Schurff had also
resided, this ancient verse was written upon the walls: "To go to church
delayeth not, to give alms impoverisheth not, and unjust wealth
remaineth not."
We have heard before, that it was his opinion that the public worship of
God should not be entirely devoid of all ceremonies. But the ceremonies
should not be opposed to the Scriptures. He did not approve of depriving
the churches of their ornaments and pictures. However, we are already
sufficiently acquainted with his sentiments in these respects.
It is very remarkable that he attached such great importance to dreams,
and the position of the stars. He dreamed a great deal, and in his
letters frequently speaks of the stars; and whenever comets made their
appearance he looked upon them as signs of evil times, and troubled
himself exceedingly. He also relates instances of the influence exerted
upon the lives of men by good and evil spirits, from which it appears
that he looked upon such influences as very powerful.