Chapter 9

Martin Luther, "the monk who shook the world," was born Nov. 10, 1483, at Eisleben, in Germany. In 1507 he was ordained a priest, and became popular almost immediately as a preacher. A visit to Rome shocked him, and in revolt against the practice of raising money by the sale of indulgences, he began his career as a reformer. In 1518 he was summoned to Rome to answer for his opinions, which now included a total denial of the right of the Pope to forgive sins. He proceeded to attack the whole doctrinal system of the Roman Catholic Church. For this he was denounced in a papal bull and his writings were condemned to be burned. In 1525 he married an escaped nun. That Luther was a true child of his age may be seen in the selections made from his "Table Talk." His shrewdness, humour, plain bold speech, and his change of belief from an infallible Church to an infallible Bible there appear, as also do his narrowness of knowledge, asperity of temper, and susceptibility to superstition. He must be judged by the mind of his times, not by modern standards. We give some of his strong opinions that have not borne the wear and tear of later ages; but they are more than balanced by teaching what is beautiful, as well as true. Luther died on February 18, 1546.

_God's Word and Book_

That the Bible is God's word and book I prove thus. Infinite potentates have raged against it, and sought to destroy and uproot it--King Alexander the Great, the princes of Egypt and Babylon, the monarchs of Persia, of Greece, and of Rome, the Emperors Julius and Augustus--but they nothing prevailed; they are all gone and vanished, while the book remains and will remain. Who has thus helped it? Who has thus protected it against such mighty forces? No one, surely, but God Himself, who is the Master of all things.

The Holy Scriptures are full of divine gifts and virtues. The books of the heathen taught nothing of faith, hope, or charity; they present no idea of these things; they contemplate only the present, and that which man, with the use of his material reason, can grasp and comprehend. Look not therein for aught of hope and trust in God. But see how the Psalms and the Book of Job treat of faith, hope, resignation, and prayer; in a word, the Holy Scripture is the highest and best of books, abounding in comfort under all afflictions and trials. It teaches us to see, to feel, to grasp, and to comprehend faith, hope, and charity far otherwise than mere human reason can, and when evil oppresses us it teaches how these virtues throw light upon the darkness.

The multitude of books is a great evil. There is no measure or limit to the fever for writing. The Bible is now buried under so many commentaries that the text is nothing regarded. I could wish all my books were buried nine ells deep in the ground by reason of the ill example they will give. I would not have those who read my books, in these stormy times, devote one moment to them that they would otherwise have consecrated to the Bible itself.

_God's Dealing with Us_

How should God deal with us? Good days we cannot bear, evil we cannot endure. Gives He riches unto us--then we are proud, so that no man can live by us in peace; nay, we will be carried on heads and shoulders, and will be adored as gods. Gives He poverty to us--then are we dismayed, impatient, and murmur against Him.

God only, and not wealth, maintains the world; riches merely make people proud and lazy. Great wealth cannot still hunger, but rather occasions more dearth, for where rich people are there things are always dear. Moreover, money makes no man right merry, but much rather pensive and full of sorrow; for riches, says Christ, are thorns that prick people. Yet is the world so made that it sets therein all its joy and felicity, and we are such unthankful slovens that we give God not so much as a _Deo Gratias_, though we receive of Him overflowing benefits, merely out of His goodness and mercy. No man can estimate the great charge God is at only in maintaining birds and such creatures, comparatively nothing worth. I am persuaded that it costs Him yearly more to maintain only the sparrows than the revenue of the French king amounts to.

_Points from "Popedom"_

I much marvel that the pope extols his church at Rome as the chief, whereas the church at Jerusalem is the mother; for there Christian doctrine was first revealed. Next was the church at Antioch, whence the Christians have their name. Thirdly, was the church at Alexandria; and still before the Romish were the churches of the Galatians, of the Corinthians, Ephesians, Philippians. Is it so great a matter that St. Peter was at Rome? Which, however, has never yet been proved, nor ever will be, whereas our blessed Saviour Christ Himself was at Jerusalem, where all the articles of our Christian faith were made.

Prayer in popedom is mere tongue-threshing; not prayer but a work of obedience. Hence the confused sea of howling and babbling in cells and monasteries, where they read and sing the psalms and collects without any spiritual devotion. Though I had done no more but only freed people from that torment, they might well give me thanks for it.

Kings and princes coin money only out of metals, but the pope coins money out of everything--indulgences, ceremonials, dispensations, pardons; 'tis all fish comes to his net. 'Tis only baptism escapes him, for children come into the world without clothes to be stolen or teeth to be drawn.

_Patristic Literature_

I will not presume to criticise too closely the writings of the fathers, seeing they are received of the church and have great applause, but whoso reads Chrysostom will find he digresses from the chief points, and proceeds on other matters, saying nothing, or very little, of that which pertains to the business. St. Jerome wrote upon Matthew, upon the Epistles to the Galatians, and Titus, but, alas, very coldly. Ambrose wrote six books upon the first book of Moses, but they are very poor.

We must read the fathers cautiously, and lay them in the gold balance, for they often stumbled and went astray. Gregory expounds the five pounds mentioned in the Gospel, which the husbandman gave to his servant to put to use, to be the five senses, which the beasts also possess. The two pounds he construes to be the reason and understanding. Faithful Christians should heed only the embassy of our blessed Saviour Christ, and what He says.

None of the fathers of the church made mention of original sin until Augustine came, who made a difference between original and actual sin, namely, that original sin is to covet, to lust, and to desire, which is the root and cause of actual sin.

_Hints for Preachers_

The good preacher should know when to make an end. A preacher that will speak everything that comes into his mind is like a maid that goes to market, and, meeting another maid, makes a stand, and they hold together a goose-market.

I would not have preachers in their sermons use Hebrew, Greek, or foreign languages, for in the church we ought to speak as we use to do at home, the plain mother tongue, which everyone is acquainted with. It may be allowed in courtiers, lawyers, advocates, etc., to use quaint, curious words. St. Paul never used such high and stately words as Demosthenes and Cicero used.

Ambition is the rankest poison to the church when it possesses preachers. It is a consuming fire.

When I preach I sink myself deep down. I regard neither doctors nor magistrates, of whom are here in this church above forty; but I have an eye to the multitude of young people, children, and servants, of whom are more than two thousand. I preach to those. Will not the rest hear me?

_Time's Forelock_

It is said Occasion has a forelock, but it is bald behind. Our Lord has taught this by the course of nature. A farmer must sow his barley and oats about Easter; if he defer it till Michaelmas it were too late. When apples are ripe they must be plucked from the tree or they are spoiled. Procrastination is as bad as over-hastiness. There is my servant Wolf, when four or five birds fall upon the bird-net he will not draw it; but says, "Oh, I will stay until more come." Then they all fly away, and he gets none.

Occasion is a great matter. Terence says well, "I came in time, which is the chief thing of all." Julius Caesar understood Occasion; Pompey and Hannibal did not. Boys at school understand it not, therefore they must have fathers and masters, with the rod, to hold them thereto, that they neglect not time and lose it. Many a young fellow has a school stipend for six or seven years, during which he ought diligently to study, but he thinks, "Oh, I have time enough yet." But I say, "No, fellow; what little Jack learns not great John learns not." Occasion salutes thee, and reaches out her forelock to thee, saying, "Here I am, take hold of me." Thou thinkest she will come again. Then says she, "Well, seeing thou wilt not take hold of my top, take hold of my tail," and therewith she flings away.

_Modern Luxury_

Whereto serve or profit such superfluity, such show, such ostentation, such extraordinary luxurious kind of life as is now come upon us? If Adam were to return to earth, and see our mode of living, our food, drink, and dress, how would he marvel. He would say: "Surely this is not the world I was in?" For Adam drank water, ate fruit from the trees, and, if he had any house at all, 'twas a hut supported by four wooden forks; he had no knife or iron, and he wore simply a coat of skin. Now we spend immense sums in eating and drinking, now we raise sumptuous palaces, and decorate them with a luxury beyond all comparison. The ancient Israelites lived in great moderation and quiet. Boaz says: "Dip thy bread in vinegar and refresh thyself therewith."

_Ministers and Matrimony_

I advise in everything that ministers interfere not in matrimonial questions. First, because we have enough to do in our own office; secondly, because these affairs concern not the church, but are temporal things, pertaining to temporal magistrates; thirdly, because such cases are in a manner innumerable; they are very high, broad, and deep, and produce many offences, which may tend to the shame and dishonour of the Gospel. Moreover, we are therein ill dealt with--they draw us into the business, and then, if the issue is evil, the blame is laid altogether upon us. Therefore, we will leave them to the lawyers and magistrates.

_Miscellaneous Topics_

Philip Melancthon showing Luther a letter from Augsburg wherein he was informed that a very learned divine, a papist of that city, was converted, and had received the Gospel, Luther said, "I like best those that do not fall off suddenly, but ponder the case with considerate discretion, compare together the writing and arguments of both parties, and lay them on the gold balance, and in God's fear search after the upright truth; and of such fit people are made, able to stand in controversy. Such a man was St. Paul, who at first was a strict Pharisee and man of works, who stiffly and earnestly defended the law; but afterwards preached Christ in the best and purest manner against the whole nation of the Jews."

As all people feel they must die, each seeks immortality here on earth, that he may be had in everlasting remembrance. Some great princes and kings seek it by raising great columns of stone and high pyramids, great churches, costly and glorious palaces and castles. Soldiers hunt after praise and honour by obtaining famous victories. The learned seek an everlasting name by writing books. With these and such like things people think to be immortal. But as to the true everlasting and incorruptible honour and eternity of God, no man thinks or looks after these things.

When two goats meet on a narrow bridge over deep waters how do they behave? Neither of them can turn back again, and neither can pass the other because the bridge is too narrow. If they should thrust one another they might both fall into the water and be drowned. Nature, then, has taught them that if one lays himself down and permits the other to go over him both remain without hurt. Even so, people should endure to be trod upon rather than to fall into discord with one another.

_Strong Opinions Outworn by Time_

I should have no compassion on witches; I would burn all of them. We read in the old law that the priests threw the first stone at such malefactors. Our ordinary sins offend and anger God. What then must be His wrath against witchcraft, which we may justly designate high treason against divine majesty, a revolt against the infinite power of God. The maladies I suffer are not natural but devils' spells.

Luther, taking up a caterpillar, said: "'Tis an emblem of the devil in its crawling, and bears his colours in its changing hue."

The devil plagues and torments us in the place where we are most tender and weak. In Paradise he fell not upon Adam, but upon Eve. It commonly rains where it was wet enough before.

The anabaptists pretend that children, not as yet having reason, ought not to receive baptism. I answer: That reason in no way contributes to faith. Nay, in that children are destitute of reason they are all the more fit and proper recipients of baptism. For reason is the greatest enemy that faith has; it never comes to the aid of spiritual things.

I always loved music. A schoolmaster ought to have skill in music, or I would not regard him; neither should we ordain young men as preachers unless they have been well exercised in music.

Erasmus of Rotterdam is the vilest miscreant that ever disgraced the earth. He made several attempts to draw me into his snares, and I should have been in danger but that God lent me special aid. Erasmus was poisoned at Rome and at Venice with epicurean doctrines. His chief doctrine is that we must carry ourselves according to the time, or, as the proverb goes, hang the cloak according to the wind. I hold Erasmus to be Christ's most bitter enemy.

I never work better than when I am inspired by anger. When I am angry I can write, pray, and preach well, for then my whole temperament is quickened, my understanding sharpened, and all mundane vexations and temptations depart.

_Characteristic Sayings_

When the abbot throws the dice, the whole convent will play.

When men blaspheme we should pray and be silent, and not carry wood to the fire.

When Jesus Christ utters a word, He opens His mouth so wide that it embraces all heaven and earth, even though that word be but in a whisper.

When I lay sucking at my mother's breast I had no notion how I should afterwards eat, drink, and live. Even so we on the earth have no idea what the life to come will be.

The two sins, hatred and pride, deck and trim themselves out as the devil clothed himself in the Godhead. Hatred will be godlike; pride will be truth. These two are right deadly sins; hatred is killing, pride is lying.

A scorpion thinks that when his head lies hid under a leaf he cannot be seen; even so the hypocrites and false saints think, when they have hoisted up one or two good works, all their sins therewith are covered and hid.

Luther, holding a rose in his hand, said, "'Tis a magnificent work of God. Could a man make but one such rose as this he would be thought worthy of all honour, but the manifold gifts of God lose their value in our eyes from their very infinity."

* * * * *

MIRABEAU

Memoirs

Honoré Gabriel Riqueti, Comte de Mirabeau, was born at Bignon, near Nemours, on March 9, 1749, and died at Paris on April 2, 1791. His father was a most eccentric and tyrannical representative of the French aristocracy, and Honoré, a younger son, inherited something of his violent temperament, but was endowed with real genius. Entering the army, young Mirabeau soon displayed an erratic disposition by eloping with the young wife of an aged nobleman. He fled to Holland, but was captured and imprisoned. Being at length liberated, he turned to literature and politics, and soon gained celebrity in both. His magnificent oratorical powers brought him rapidly to the front in the period immediately anterior to the outbreak of the Revolution. Mirabeau's "Memoirs, by Himself, his Father, his Uncle, and his Adopted Son," published in eight volumes in 1834, contain no original writings by Mirabeau himself, except in the shape of extracts from his speeches, letters, and pamphlets. The following epitome has been prepared from the French text.

_I.--"The Hurricane"_

The Marquis of Mirabeau, father of Honoré Gabriel, the subject of these memoirs, was endowed with a mind of great power, rendered fruitful by the best education. He had, however, become independent at too early an age, and this had brought into play his natural inordinate vanity.

Honoré Gabriel, since so famous under the name of the Count of Mirabeau, was the fifth child of the marquis. Destined to be the most turbulent and active of youths, as well as the most eloquent of men and the greatest orator of his day, Gabriel was born with one foot twisted and his tongue tied, in addition to which his size and strength were extraordinary, and already two molars were formed in his jaw. At the age of three the boy nearly lost his life from small-pox, and was thus disfigured greatly for life; while the other children were, like the parents, gifted with wonderful beauty.

Young Gabriel was a most precocious child, and he received an excellent education. At the age of seven he was confirmed by a cardinal, but his childhood was difficult of control, and chastisement from his father and tutor was continual. His inquisitiveness was irrepressible. He relates that at the family supper after his confirmation, "they explained to me that God could not make contradictions--for instance, a stick with only one end. I asked whether a stick which had but one end was not a miracle. My grandmother never forgave me."

Placed under the kindly teaching of the Abbé Choquart in a military school of high repute in Paris, Gabriel made marvellously rapid progress, assiduously exercising his memory, which afterwards became a prodigious repository of the most diversified knowledge.

On July 10, 1767, Gabriel entered the army, joining the Marquis of Lambert's regiment. The young volunteer, who was now eighteen, behaved well, and speedily gave evidence of the military talents he afterwards displayed. But a quarrel arose over a love affair, which led to harsh punishment by his colonel. The incident was bitterly resented by his father, who condemned him without hearing his side of the matter, and actually procured his imprisonment in the fortress of the Isle of Rhé.

When the young soldier came out of prison he unwittingly offended an officer at Rochelle, who had been dismissed the service. The result was a duel, in which the aggressor was wounded. Gabriel was appointed to service in Corsica, with the rank of second-lieutenant, and here he distinguished himself by his zeal, his military talents, and his constant application.

Young Mirabeau was, in September, 1770, transferred to Limousin, in west Central France. Such was his energy that he was called "the hurricane." Now began a series of troubles caused by bitter quarrels between his parents, who were openly at variance. Each sought to gain an adherent in their son, who was condemned to witness the wickedness and folly of both in their ungovernable passion. The effect on the character of the young count was deplorable.

Then ensued a singular episode. The marquis had determined that Gabriel should marry before the age of twenty-three, and had fixed on Mary Emily de Covet, only daughter of the Marquis de Marignane, eighteen years of age, for his son's bride. She was plain, yet attractive, with a sweet smile, fine eyes, and beautiful hair, and was gay, lively, sensible, mild, and very amiable. Having been neglected by her father and ill-treated by her mother, she showed no disinclination to marriage, and in 1772 young Mirabeau obtained the hand of the wealthy heiress.

No sooner was the young count married than every attempt was made to ruin him. He received no property with his bride, and his avaricious father refused to advance him any money for necessary expenses. His father-in-law offered to lend him 60,000 livres, but his father's consent was indispensable, and this was sternly refused. Mirabeau, harassed by creditors, was dragged into lawsuits, and his embarrassments only set his father entirely against him. The marquis actually procured a _lettre de cachet_, obliging his son to leave the home he had set up, and to confine himself to the little town of Manosque.

Here domestic sorrow and the most painful circumstances assailed the young exile. But these did not prevent him from pursuing serious studies and composing his first work, the "Essay on Despotism." Misfortunes accumulated. Chastising with a horsewhip a baron who grossly insulted him, the count was again imprisoned, this time in the Château d'If, a gloomy citadel on a barren rock near Marseilles.

On May 25, 1770, Mirabeau was transferred to the Castle of Joux, near Pontarlier, where, on June 11, 1775, festivities were held, as at other places, to honour the coronation of Louis XVI. Here Mirabeau enjoyed a sort of half freedom, being allowed to visit in Pontarlier, and the event ensued which, it must sorrowfully be owned, tarnished his name. In a word, we see Mirabeau "ruin himself," by a fatal intimacy with the young wife of the aged Marquis of Monnier. The two fled to Dijon, where Mirabeau surrendered himself at the castle.

He was released after a short time and went on to Geneva, nearly perishing in a storm on the lake. Returning to Pontarlier, he was joined by Sophie Monnier, and the two left for Holland, and arrived at Amsterdam on October 7, 1776. Mirabeau was naturally obliged to draw his principal means of subsistence from his literary labours, and this, perhaps, had been his motive for choosing Holland as his residence, for at that period the Dutch booksellers entered largely into literary speculations.

Mirabeau and Sophie Monnier were arrested at Amsterdam on May 14, 1777. Both were brought to France. She was placed in a convent at Monilmontant, and Mirabeau was deposited on June 7 in the donjon of Vincennes, and was subjected to every sort of privation, remaining in confinement for forty-two months. His release marked the end of his private life; his public and political life was about to begin.

_II.--Into Political Life_

The "Essay on Despotism" had been the first sign of Mirabeau's political vocation, and the most singular instance, perhaps, of a war audaciously declared against despotism by a young man bearing its yoke. The keynote is that though the _natural_ man may not be inclined to despotism, the _social_ man assuredly is disposed to be a despot. This spirit, maintains Mirabeau, exists even in republics.

In 1784 Mirabeau visited England. One of his motives was to collect materials for his "Considerations on the Order of Cincinnatus," a treatise dealing with Washington and American independence. He was greatly delighted with English scenery. "It is here," he says, "that nature is improved, not forced. All tells me that here the people are something; that every man enjoys the development and free exercise of his faculties, and that I am in another order of things."

But he proceeds: "I am not an enthusiast in favour of England, and I now know sufficient of that country to tell you that if its constitution is the best known, the application of this constitution is the worst possible; and that if the Englishman is as a social man the most free in the world, the English people are the least free of any."