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, princ.i.p.ally by Luther"s encouragement, he married a daughter of Mayor c.r.a.pP, 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 compa.s.sion, 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 princ.i.p.al 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 G.o.d, 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 ap.r.o.n 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 grat.i.tude of children towards G.o.d 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 alb.u.m: "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 Konigsberg.
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 Konigsberg, 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 pa.s.sed out of this life, giving striking evidences of her love towards G.o.d, 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 G.o.d 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 G.o.d with true piety, and towards men he was just, truthful, and obliging. He was chaste, and a friend of chast.i.ty. 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 gla.s.s 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 G.o.d, 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 G.o.d help us, and be merciful unto us!"
When he arose from his bed in the morning, he addressed the triune G.o.d in the following brief form of prayer: "Almighty, Eternal G.o.d, 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 G.o.d, whose name-days were there recorded. It was only after he had thus sanctified himself by the word of G.o.d 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 repet.i.tion of the Creed. G.o.dly 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 a.s.sembled 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 G.o.d; 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 G.o.d, in order that we may preserve and disseminate that truth which gives salvation to the human race; and G.o.d 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 G.o.d, 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 G.o.d, and doubtless frequently rejoiced in having found that which he sought. He loved the house of G.o.d, and was a faithful attendant at the public worship of G.o.d. HEERBRAND of Tubingen, 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 G.o.d, and that the Son of G.o.d 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 superst.i.tion. No, but it is barbarism to neglect these privileges. There is no more beautiful sight than orderly and holy a.s.semblies, in which men are instructed of G.o.d, and where they unite in prayer and thanksgiving. We have here a type of eternal life, where we shall sit in the presence of G.o.d and his Son, and hear the Son of G.o.d 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 G.o.d. 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: "Konigsberg is a very nice place too, for there they go to church just like here." She saw how glorious these a.s.semblies 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 G.o.d. Those who do not come to church, but accustom themselves to walking about, feasting, and other abominations, while the G.o.dly are a.s.sembled to hear the word of G.o.d, will degenerate more and more. They will become swine, lewd fellows, and devils. In my house at Tubingen, 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 G.o.d 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.
CHAPTER x.x.xVI.
SOMETHING MORE OF MELANCHTHON"S MERITS.
The reader has had sufficient evidence in the life of our Reformer, that he was indeed a learned man, and performed most valuable services in the church and school. He labored especially to combine science with the work of the Reformation, and to render the study of the Greek and Latin writers serviceable to the cause of Christianity. And he proved very satisfactorily, that these studies can be attended to without sacrificing true Christianity. Of course, there is a very great difference between him and those scholars of our own day, who diffuse a knowledge of heathen authors apart from true Christianity. While the latter are training up a generation which is filled with heathen ideas, and but too often lives a heathenish life, Melanchthon trained pupils who also possessed a thorough knowledge of the ancient languages, but at the same time loved Christian truth. This "_Teacher of Germany_," as he was called, would still be able to show the teachers of our modern youth, that extensive attainments, and true, living Christianity, are not necessarily opposed to each other, but may be brought to harmonize with each other in the most beautiful manner. How earnestly he labored to instil a thorough knowledge into the minds of his pupils, is manifest from his own words: "To neglect the young in our schools is just like taking the Spring out of the year. They indeed take away the Spring from the year who permit the schools to decline, because religion cannot be maintained without them. And a terrible darkness will fall upon society, if the study of the sciences should be neglected."
As he himself had attained solid knowledge in his youth, he was also anxious that his pupils should be well grounded in the various branches of knowledge. He was therefore not ashamed to instruct young men in the rudiments of the dead languages. For this purpose he wrote a Greek and a Latin grammar, which were used in the schools until the beginning of the last century. He was instrumental in securing cheap editions of the Greek and Roman authors. But he did not confine himself entirely to the study of languages; he also devoted himself to other branches of knowledge, particularly History. He was very anxious to direct greater attention to German History. A number of excellent scholars were prepared under Melanchthon"s superintendence, one of whom, Valentine Friedland, called TROTZENDORF, became very distinguished.
We will not enter into the consideration of his services in Philosophy, the promotion of Eloquence, Ethics, Psychology, Natural Philosophy, and Astronomy, but shall merely say a few words more of the influence he exerted upon true _Theology_.
He was mainly instrumental in introducing the knowledge of the Greek language among the Protestants, and also in encouraging them to study the Hebrew, because he saw that a knowledge of the original languages was absolutely essential in order to understand the Holy Scriptures properly. Besides this, as we have heard before, he wrote critical expositions of most of the books of the Bible. His Latin comments upon the Gospel lessons appointed to be read in the Churches, were delivered before the Hungarians, who did not understand the German language.
CHRISTOPHER PEZEL informs us of their origin: "When the University was re-established after the war of Smalkald, Philip Melanchthon began to explain the Gospels for Sundays and festival days, in his own house, for the sake of a number of Hungarians, who were not able to understand the German sermons in the churches. As a large number of other persons also began to attend these lectures or sermons, in which he explained the princ.i.p.al truths of his text in a familiar conversational manner, he was obliged to hold them in the public Lecture-Room. As he was very skilful in instructing youth, and thoroughly supplied with every kind of learning, he was careful to suit his explanations to the capacities of his hearers, the greater part of whom were young men, and many of them boys."
These lectures were very numerously attended. He was in the habit of beginning to explain the separate verses according to their literal meaning. He then proceeded to inquire whether his explanation agreed with the context, and then went on to develop the doctrines of faith. He laid great stress upon this a.n.a.logy of Scripture truths. And this alone, which the unG.o.dly commentators of later times did not recognize, throws a full light upon exposition. We are already sufficiently well acquainted with his system of doctrine. Although, as we have seen, he yielded in some points in an improper manner, he nevertheless adhered to the substance of divine truth. The Augsburg Confession was his Confession. Whenever therefore any one attacked the fundamental doctrines of Christianity, as they are represented in the confessions of the first centuries, he would become very much excited, and thought that such persons ought to be punished. Therefore he decidedly approved of the burning of MICHAEL SERVETUS, who rejected and blasphemed the doctrine of the Trinity. He acted in the spirit of the Old Testament, and forgot, that although such persons cannot be regarded as members of the Christian church, they must be borne with patiently.
He was also in favor of using the strongest measures against the Anabaptists, and other fanatics and heretics. Although he did not look upon this in the light of the New Testament, his view rested in a warm zeal for the purity of the Christian Church, which he looked upon as of the utmost importance. It is true, the objection might be raised here that he himself should not have been so inconstant in many doctrines.
But this was very agreeable to many in his own days, who became his followers. He thus became the leader of a party, no doubt against his own will. His followers were afterwards called _Philippists_. It does not belong to our task to write the history of this party, and to present its sad destiny. There are still some divines who esteem Melanchthon"s faults as his highest perfections, and look upon him as a man far in advance of his own time, or in other words, as a man who occupies their own position. But if these extollers of Melanchthon would take the trouble to examine his writings, and the additional trouble to compare their own amount of faith with that of the Master of Wittenberg, it would not only result to their own disadvantage, but it would be apparent that they are not even worthy to loosen the latchets of his shoes. For the fundamental doctrines of the Divinity of Christ, of the Atonement, Justification by Faith, and the like, were so fully established in his view, that he would not suffer the least doubt in regard to them. How steadfastly he adhered to them, and how faithfully he relied upon his Saviour, is proved by his last illness and death-bed, which no doubt may be regarded as among the most edifying upon record, and which we therefore propose to describe at length.
CHAPTER x.x.xVII.
HE DIES.
A cloud of the n.o.blest champions and witnesses of G.o.d had already departed to that place where we rest after the battle, and where the confessor receives the reward of grace. Melanchthon had long before this desired to lay aside his arms, and to celebrate a Sabbath, in which he might sing the new song to him that sitteth upon the throne, with his friends Luther, Cruciger, Veit Dietrich, Sturm, Bucer, Bugenhagen, and all the company of the saints made perfect. He had also expressed this longing towards the eternal home in many of his letters. The most ancient account, that of the University, says in regard to this: "When he had now become worn out, and weary of this life, he prepared himself for death for several years; even as he wrote concerning himself, that he was tired of this life, and was therefore directing his thoughts to another world, and towards his beloved Lord Jesus Christ. That he had done as much as he could in this life, and would leave the rest with G.o.d. He comforted himself with the reflection that he had always meant well, and his conscience did not accuse him on this account. And with this clear conscience, he trusted to go "into the presence of his Lord Jesus, with G.o.d"s help, no matter what an ungrateful world might say about it." Whenever his opponents attacked him at this time, he would say: "Let them write until they are satisfied, and do whatever they please, I shall not trouble them much longer. But I, with G.o.d"s help, will continue to teach diligently, and present a simple exposition of truth to the young, as long as I live, and will pray G.o.d to grant me a joyful departure." To this mental weariness, bodily infirmities were added. He began to experience great difficulty in writing letters, which he had done with much ease formerly; and his eyes, too, grew weaker.
On the 30th of March, 1560, he departed for Leipzig, in order to examine the stipendiaries of the Elector. After he had finished his labors, he left Leipzig on the 4th of April. His journey affected him very unfavorably, for the air was inclement and cold, and they were riding against a cutting north wind. He said, even while in the carriage, "that he had not felt the coldness so much during the whole winter, as he did now." He was able to sleep very little during the night from the 7th to the 8th of April; towards morning he was affected with fever, accompanied by a cough and shortness of breath, and his eyes appeared so sunken, that his friends were terrified. But notwithstanding all this, he roused himself from his couch to attend to his duties, but found himself so much exhausted by his efforts, that he was repeatedly obliged to totter to his couch, to refresh himself. During this day, he yet wrote a short letter to Moller, and apologized for its brevity on account of the severe pain he was suffering. His son-in-law, Doctor Peucer, thought that the affection of the stone, with which his father-in-law had suffered severely before, was again making its appearance, and had a bath and warm poultices prepared for him.
After wishing him good night, the invalid said: "If it is the will of G.o.d that I shall die, I am heartily willing to die, and I only pray G.o.d to grant me a joyful dismission." He felt that death was approaching; and as he was fond of reading and interpreting the stars, he observed intimations of his death in the planets. He rose shortly before 8 o"clock, in order to deliver his usual lecture. His friends, Esrom (Rudiger) and Sturm, in vain endeavored to dissuade him from doing so.
He said, "I will lecture for a half hour, and then use a bath." But when he was about to set his foot upon a little stool which he used when he washed his hands, he became so weak that he was not able to lift up the other foot, so that he almost fell back. Upon this he said, "I shall go out like a lamp." He went to the lecture-room, accompanied by his two friends; but it was not yet 8 o"clock, and but few students were present. He then remarked: "What is the use of our being here?" On the way back to his house, he said to his companions: "If I could reach Konigsberg, I might become better." When he reached the house, he felt somewhat better, and his friends did not venture to give notice that the lecture would be omitted. Esrom departed, in order to seal the letter in which he had communicated Melanchthon"s illness to Camerarius.