Volume 8 — SPECIMENS OF HIS WIT AND WISDOM[39]
Reading edition
SPECIMENS OF HIS WIT AND WISDOM[39]
Of all birds, the eagle alone has seemed to wise men the apt type of royalty: not beautiful, not musical, not fit for food; but carnivorous, greedy, plundering, destroying, combating, solitary, hateful to all, the curse of all, and with its great powers of doing harm, surpassing them in its desire of doing it.
Princes must be endured, lest tyranny should give way to anarchy, a still greater evil. This has been demonstrated by the experience of many states; and lately the insurrection of the German Boers has taught us that the cruelty of princes is better to be borne than the universal confusion of anarchy.
There is a wretched class of men, of low degree, yet full of malice; not less dingy, nor less filthy, nor less vile than beetles; who nevertheless by a certain obstinate malignity of disposition, tho they can never do good to any mortal, become frequently troublesome to the great. They frighten by their ugliness, they molest by their noise, they offend by their stench; they buzz round us, they cling to us, they lie in ambush for us, so that it is often better to be at enmity with powerful men than to attack these beetles; whom it is a disgrace even to overcome, and whom no one can either shake off or encounter without some pollution.[40]
The generality of mankind place religion in ceremonies or creeds; a certain appointment of psalms, or in bodily exercises. If you examine them about spiritual matters, you will find them merely carnal.
God despised the burnt-offerings, new moons and Sabbaths, the calling of assemblies, and the appointed feasts of His people, while they were evil-doers, altho He Himself had commanded them; and will any man dare to compare his own paltry institutions with the divine precepts? You may read in Isaiah what contempt and loathing he expresses concerning them. When He speaks of rites, ceremonies, and the multitude of prayers, does He not, as it were, point at those men who measure religion by psalms, prayers, creeds, or other human institutions?
Christ is nothing else than love, simplicity, patience, purity,—in short, all that He himself is; and the devil is nothing but that which draws us away from these ideals.
What shall I say of such as cry up and maintain the cheat of pardons and indulgences? that by these compute the time of each soul's residence in purgatory, and assign them a longer or shorter continuance according as they purchase more or fewer of these paltry pardons? By this easy way of purchasing pardons, any notorious highwayman, any plundering soldier, any bribe-taking judge, shall disburse some part of his unjust gains and so think all his grossest impieties atoned for. So many perjuries, lusts, drunkennesses, quarrels, bloodsheds, cheats, treacheries, debaucheries, shall all be, as it were, struck a bargain for; and such a contract made as if they had paid off all arrears and might now begin a new score.
Among these some make a good profitable trade of beggary, going abroad from house to house, not like the apostles to break their bread, but to beg it; nay, thrust themselves into all public houses, crowd into passage boats, get into travelers' wagons, and omit no chance of craving people's charity, and injuring common beggars by interloping in their traffic of alms.
Some were spewing, some were praying. I remember one Englishman there. What mountains of gold did he promise to our Lady of Walsingham if he ever got safe ashore again! One made a vow to deposit a relic of the Cross in this place; another to put a relic of it in that;—some promised to turn monks; one vowed a pilgrimage, barefooted and bareheaded, in a coat of mail, and begging his bread all the way, to St. James of Compostella. I could not but laugh at one fellow there. He vowed as loud as he could bellow to the St. Christopher in the great church at Paris (that the saint might be sure to hear him) a wax candle as big as the saint himself. Now, you must know that the Paris St. Christopher is enormous, and rather a mountain than a statue. He was so loud, and went over and over with it so often, that a friend of his gave him a touch on the elbow: "Take care what you promise," said he; "if you should sell yourself, you could not buy such a candle." "Hold your tongue, you fool," says the other (softly, so that St. Christopher might not hear). "Let me but set foot on land once more, and St. Christopher has good luck if he get even a tallow candle from me."
I had rather lose all Duns Scotus, and twenty more such as he, than one Cicero or Plutarch. Not that I am wholly against them, either: but from the reading of the one I find myself to become honester and better; whereas I rise from the other extremely dull, indifferent to virtue, but violently bent on cavil and contention.
Read first the best books. The important thing for you is not how much you know, but the quality of what you know. Divide your day and give to each part of it a special occupation. Never work at night. It dulls the brain and hurts the health.
I would not change my freedom for the best bishopric in the world.
I am now fifty-one years old. I am not enamored of life, but it is worth while to continue a little longer with such a prospect of a golden age. All looks brighter now. I myself, insignificant I, have contributed something. I have at least stirred the bile of those who would not have the world grow wiser, and only fools now snarl at me. One of them said in a sermon lately, in a lamentable voice, that all was now over with the Christian faith.
Old institutions can not be rooted up in an instant. Quiet argument may do more than wholesale condemnation. Avoid all appearance of sedition. Keep cool. Do not get angry. Do not hate anybody. Do not get excited over the noise which you have made. May Christ give you His spirit, for His own glory and the world's good.[41]
The world is waking out of a long deep sleep. The old ignorance is still defended with tooth and claw, but we have kings and nobles now on our side.
For yourself, the intelligence of your country will preserve the memories of your virtues, and scholars will tell how a king once reigned there who in his own person revived the virtues of the ancient heroes.[42]
The justest war can hardly approve itself to any reasonable person. The people build cities, the princes destroy them, and even victory brings more ill than good.
My work has been to restore a buried literature, and recall divines from their hair-splittings to a knowledge of the New Testament.
Do not mistake me. Theology itself I reverence and always have reverenced. I am speaking merely of the theologasters of our own time, whose brains are the rottenest, intellects the dullest, doctrines the thorniest, manners the brutalest, life the foulest, speech the spitefulest, hearts the blackest, that I have ever encountered in the world.
You say that I can not die better than among my brethren. I am not so sure of that. Your religion is in your dress; your religious orders, as you call them, have done the Church small service.
What a thing it is to cultivate literature! Better far to grow cabbages. Bishops have thanked me for my work, the Pope has thanked me; but these tyrants, the mendicant friars, never leave me alone with their railing.[43]
I wish there could be an end of scholastic subtleties, and Christ be taught plainly and simply. The reading of the Bible and the early Fathers will have this effect.
Wrangling about the nature of the Second Person of the Trinity, as if Christ were a malignant demon, ready to destroy you if you made a mistake about His nature! Reduce the articles of faith to the fewest and simplest. Let our divines show their faith by their works, and convert Turks by the beauty of their lives.
May not a man be a Christian, who can not explain philosophically how the nativity of the Son differs from the procession of the Holy Spirit? The sum of religion is peace, which can only be when definitions are as few as possible, and opinion is left free on many subjects. Our present problems are said to be waiting for the next Ecumenical Council. Better let them wait till the veil is removed, and we see God face to face.
Luther's party have urged me to join them, and Luther's enemies have done their best to drive me to it by their furious attacks on me in their sermons. Neither have succeeded. Christ I know; Luther I know not. I have said nothing, except that Luther ought to be answered and not crusht. We must bear almost anything rather than throw the world into confusion. The actual facts of things are not to be blurted out at all times and places, and in all companies. I was the first to oppose the publication of Luther's books. I recommended Luther himself to publish nothing revolutionary. I feared always that revolution would be the end, and I would have done more had I not been afraid that I might be found fighting against the Spirit of God.
As to Luther himself, I perceived that the better a man was, the less he was Luther's enemy. Can it be right to persecute a man of unblemished life, in whose writings distinguished and excellent persons have found so much to admire? The Pope has no worse enemies than his foolish defenders. He can crush any man if he pleases, but empires based only on terror do not last.
By burning Luther's books you may rid your book-shelves of him, but you will not rid men's minds of him.
Curses and threats may beat the fire down for the moment, but it will burst out worse than ever. The Bull has lost Luther no friends, and gained none for the Pope.
All admit that the corruptions of the Church required a drastic medicine. But drugs wrongly given make the sick man worse. I said this to the King of Denmark lately. He laughed, and answered that small dose would be of no use; that the whole system needed purging. For myself, I am a man of peace and hate quarrels.
It is easy to call Luther "a fungus"; it is not easy to answer him.
They may chain the tongues of men; they can not touch their minds.
They call me a Lutheran. Had I but held out a little finger to Luther, Germany would have seen what I could do. But I would rather die ten times over than make a schism.
I do not object generally to the evangelical doctrines, but there is much in Luther's teachings which I dislike. He runs everything which he touches into extravagance. Do not fear that I shall oppose evangelical truth. I left many faults in him unnoticed, lest I should injure the gospel. I hope mankind will be the better for the acrid medicines with which he has dosed them. Perhaps we needed a surgeon who would use knife and cautery.[44]
Your Holiness[45] requires my advice, and you wish to see me. I would go to you with pleasure if my health allowed. But the road over the Alps is long. The lodgings on the way are dirty and inconvenient. The smell from the stoves is intolerable. The wine is sour and disagrees with me. As to writing against Luther, I have not learning enough. One party says I agree with Luther because I do not oppose him. The other finds fault with me because I do oppose him. I did what I could. I advised him to be moderate, and I only made his friends my enemies. They quote this and that to show we are alike. I could find a hundred passages where St. Paul seems to teach the doctrines which they condemn in Luther. I did not anticipate what a time was coming. I did, I admit, help to bring it on; but I was always willing to submit what I wrote to the Church. Those counsel you best who advise gentle measures. Your Holiness wishes to set things right, and you say to me, "Come to Rome. Write a book against Luther. Declare war against his party." Come to Rome? Tell a crab to fly. The crab will say, "Give me wings." I say, "Give me back my youth and strength." If I write anything at Rome, it will be thought that I am bribed. If I write temperately, I shall seem trifling. If I copy Luther's style, I shall stir a hornets' nest.