Chapter IV

If you would be pleased to make acquaintance with a solid theology
of the good old sort in the German tongue, get John Tauler’s
sermons; for neither in Latin nor in our own language have I ever
seen a theology more sound or more in harmony with the
Gospel.—LUTHER (_to Spalatin_).

Die Sehnsucht und der Traüme Weben
Sie sind der weichen Seele süss,
Doch edler ist ein starkes Streben
Und macht den schönen Traum gewiss.[113]

UHLAND.

On another evening, after Kate had played a plaintive air on the piano as an overture; when Atherton had praised it as expressive of the upward fluttering struggle of the Psyche of Mysticism, and Gower had quoted Jean Paul’s fancy, where he says that sweet sounds are the blue waves that hide the sea-monsters which lurk in the deeps of life—Adolf’s journal was continued, as follows:—

1339. _December. St. Barbara’s Day._—Three days ago, at the close of
his sermon, Doctor Tauler said he would preach to-day on the highest
perfection attainable in this life. Went to hear him. The
cloister-chapel crowded long before the time. He began by telling us
that he had much to say, and so would not to-day preach from the
gospel according to his wont, and moreover would not put much Latin
into his sermon, but would make good all he taught with Holy Writ.
Then he went on to preach on the necessity of dying utterly to the
world and to our own will, and to yield ourselves up, ‘dying-wise,’
into the hands of God. He gave further four-and-twenty marks,
whereby we may discern who are the true, righteous, illuminated,
contemplative men of God.[114]

Observed close under the pulpit a stranger (by his dress, from the
Oberland) who did diligently write down, from time to time, what the
Doctor said—a man of notable presence, in the prime of life, with
large piercing eyes under shaggy brows, eagle nose, thoughtful
head—altogether so royal a man as I never before saw. He mingled
with the crowd after sermon, and I could not learn who he was.
Several others, as curious, and no wiser than myself. This
mysterious personage may perhaps be one of the Friends of God, who
are numerous in the Oberland. Methought he wished to escape notice.
Perhaps he is a Waldensian, and dreads the evil eye of the
inquisitor.

1340. _January. Eve of St. Agnes._—Strange; nothing has been seen of
the Doctor for this whole month. His penitents are calling
continually at the convent, craving admittance to their confessor,
but he will see no one. He is not ill, they say, and takes his part
in the convent services with the rest, but never stirs beyond the
walls. None of his many friends can tell us what is the matter.

1340. _July. St. Alexius’ Day._—All things much as aforetime, that
is, ill enough. Business slack generally, but our hammers going. The
worst is this loss of Tauler, our comfort in our trouble. Many
reports, no certainty. Some say he has committed some crime, and
sits now in the convent prison. This I everywhere contradict. Others
will have it that he is gone mad. Many of his former friends are now
turned against him, and his enemies make them merry. Went again to
the convent to get what news I could. Enquired of the porter why the
Doctor had shut himself up. He replied, ‘Indeed, sir, and I cannot
know.’ Methought a wonderful close answer for a porter. Went into
the locutory. In the passage the cook ran by me, having just
received twenty-five cuffs on the head for leaving the vessels and
linen dirty on Saturday night. Much laughter thereat. Several monks
in the locutory, among them brother Bernard, the cellarer, an
acquaintance of mine—a bustling, shrewd little man, provider of the
monastic prog[115] to general satisfaction, talking often of
pittances and profound in beeves,—a brave blade, and seen swaggering
now and then on holidays with sword at his side, affecting, more
than beseems, secular gallantry. Said, when I asked him concerning
Tauler, ‘Oh, poor fellow, the devil’s clawing him a bit, that’s
all.’ Another said, ‘We always knew it would be this way.’ A third,
‘I said so from the first—spiritual pride, Lucifer’s sin, Lucifer’s
sin!’ Looked at the rascal’s paunch—thought he ran little danger of
such sin from any over-mortifying of the flesh. His flesh ought to
have mortified _him_, the brazen-face. Spake up for Tauler as I
could, but saw that he was the jest of his brethren—having doubtless
to bear cruelty and mocking along with some melancholy inward fight
of afflictions—and came away home with a heavy heart. Could not get
speech with the abbot, who was busy looking to the monks’ beds, that
they were not too soft.

1342. _New Year’s Day._—Public notice given, that in three days
Tauler will preach once more. The news makes great talk. My heart
sings jubilate thereat. I look back on two weary years that he has
now been hidden from those who so need him. I have confessed to no
one the while—somehow, could not to any other—yet I fear me such
neglect is a sin. Those like-minded with Tauler have been busy among
us in their work of love, but the master-spirit is sorely missed,
notwithstanding. One Ludolph of Saxony, who was a Dominican, and has
come over hither from Cologne lately, to be prior of the new
Carthusian convent, has been a great blessing unto us. He speaks out
boldly against abuses, and persuades men tenderly to follow Christ
carrying the cross.

Bishop Berthold quieter of late; finds it prudent to keep on better
terms at present with the emperor.

Little Hans a month old to-day. A household of now five children.
Henry of great service to me. Think sometimes of leaving the
business with him almost altogether, if only to have him near.
Margarita not again ill since the first times of the interdict. A
great mercy! Getting richer yet, and tremble sometimes lest it
should ensnare my soul, therefore, I disencumber myself at intervals
of considerable sums for sick and poor folk. Must bear in mind
Tauler’s counsel to use and enjoy everything intending God therein.
Find my affections go forth much—I hope not too much—towards this
last babe. He thrives well; verily, no child could be more unlike
the blessed St. Nicholas, of whom I have heard a friar say that,
when hanging on his mother’s breast, he fasted Wednesdays and
Fridays, and could not be brought to suck more than once a day. But
if I stay to number up my blessings, I shall have a list longer than
the curse-roll of the Pope. God give me an unworldly, thankful,
watchful spirit!

1342. _January 6._—Alas! that I should have to write what now I
must! I forced a way into the crowded church—every part filled with
people, wedged in below so that they could not move, clustered like
bees where they had climbed above into every available place, and a
dense mass in the porch besides. The Doctor came, looking woefully
ill, changed as I scarce ever saw a man, to live. He mounted the
lectorium, held his cap before his eyes, and said:

‘O merciful and eternal God, if it be thy will, give me so to speak
that thy divine name may be praised and honoured, and these men
bettered thereby.’

With that he began to weep. We waited, breathless. Still he wept,
and could speak no word, his sobs audible in the stillness, and the
tears making their way through his fingers as he hid his face in his
hands. This continued till the people grew restless. Longer yet,
with more manifest discontent. At last a voice cried out from among
the people (I think it was that roughspoken Carvel, the butcher),
‘Now then, Sir, how long are we to stop here? It is getting late, if
you don’t mean to preach, let us go home.’

I saw that Tauler was struggling to collect himself by prayer, but
his emotion became only the more uncontrollable, and at last he
said, with a broken voice,—

‘Dear brethren, I am sorry from my heart to have kept you so long,
but at this time I cannot possibly speak to you. Pray God for me
that he would help me, and I may do better at another time.’

So we went away, and the report thereof was presently all over
Strasburg. The snowball had plenty of hands to roll it, and lost
nothing by the way. The people, numbers of them, seemed to me with a
wicked glee to delight in showing how the learned Doctor had made a
fool of himself. Those who had counted him mad before reckoned
themselves now little short of prophets. Many such whom I met in the
streets looked and spoke with such a hateful triumph of the matter
as well nigh put me beside myself. Not so long ago, no one could
satisfy them but Tauler; not the name of the most popular of saints
oftener on their lips; the very ground he trod on was blessed; a
kindly word from his lips food for days—and now the hands stretched
out almost in adoration, throw mire on the fallen idol, and not a
‘prentice lad behind his stall but hugs himself in his superior
sanity. Had he been a hunter after popularity, what a judgment!
Verily that man has the folly of a thousand fools who lives for the
applause of the multitude. But I know how Tauler’s heart bled for
them.

Friar Bernard came over this evening. He says the superiors are
wroth beyond measure with Tauler for the scandal he has brought upon
the order, and will forbid him to preach more. Entertained my jovial
gauger of monks’ bellies with the best cheer I had—he has a good
heart after all, and is unfeignedly sorry for Tauler’s disgrace.
Says he thinks the Doctor has fasted and done penance beyond his
strength, that the sudden coming out from his cell to preach to such
numbers was too much for his weakness,—that he will get over it and
be himself again, and much more,—to the hope whereof he pledged me
in another glass, and left me not a little comforted.

1342. _January. St. Vincent’s Day._—Saw Bernard again, who gives me
the good news that Dr. Tauler obtained permission from the prior to
deliver a Latin address in the school, and did acquit himself to
such admiration, that he is to be allowed to preach in public when
he will.

1342. _January 23._—Tauler preached to-day in the chapel of the
nunnery of St. Agatha, on ‘Behold the bridegroom cometh; go ye out
to meet him.’ A wondrous discourse—a torrent that seems to make me
dizzy yet. As he was describing, more like an angel than a man, the
joy of the bride at the approach of the bridegroom, a man cried out,
‘It is true!’ and fell senseless on the floor. As they were about
him to bring him to himself, a woman among them shrieked, ‘Oh, stop,
sir, stop! or he will die in our arms!’ Whereat he said calmly, and
with his face lighted up as though he saw the heavens opened, ‘Ah,
dear children, and if the bridegroom will call home the bride, shall
we not willingly suffer him? But nevertheless I will make an end.’
Then after sermon he read mass again, and, as I came out, I saw the
people gathered about several persons in the court who lay on the
ground, as though dead, such had been the power of his words.

1342. _February. St. Blasius’ Day._—Now Tauler is continually
preaching, not only in the church of his convent, but in those of
various monasteries and nunneries, in the Beguinasia, and in the
cells wherein little companies of pious women have gathered
themselves together to hide from the dangers of the world. He never
cited so much Latin as some, now less than heretofore. More alive
than ever, it would seem, to our wants, he addresses himself
mightily to heart and conscience, which he can bind up or smite at
will. His love and care, for the laity most of all, is a marvel; he
lives for us, and yet appears to hold himself no greater than the
least. Before, there was none like him, now we feel that in
heavenliness of nature he has gone beyond his former self. So
earnestly does he exhort to active love to man, as well as to
perfect resignation to God, that already a new spirit seems to
pervade many, and they begin to care for others, as he tells us the
first Christians did. He tells them mere prayers, and mass, and
alms, and penance, will help them nothing unless the Holy Spirit
breathes life into them. He says the priests are not of necessity
better men because they oftener taste the Lord’s body, that outward
things such as those profit nothing alone, and that those who love
their fellows most are the truest instructors, and teach more wisely
than all the schools.

1344. _March._—Tauler hath of late, besides preaching constantly as
ever, begun to send forth from time to time sundry small books, full
of consolation and godly counsel for these days. Copies of them are
fast multiplied, and people gather to hear them read at each other’s
houses. This is a new thing, and works powerfully.

The greatest stir has been made by two letters issued by Tauler,
Ludolph the Carthusian, and others, and sent out, not only through
Strasburg, but all the region round about.[116] The bishop is very
angry thereat; though, before, he had come several times to hear
Tauler, and had professed no small admiration of him. One of these
letters is to comfort the people, and exhorts all priests to
administer the sacraments to all who shall desire, the bann
notwithstanding. ‘For,’ it saith, ‘ye are bound to visit and console
the sick, remembering the bitter pain and death of Christ, who hath
made satisfaction, not for your sins only, but also for those of the
whole world, who doth represent us all before God, so that if one
falleth innocently under the bann, no Pope can shut him out of
heaven. Ye should, therefore, give absolution to such as wish
therefor—giving heed rather to the bidding of Christ and his
Apostles than to the bann, which is issued only out of malice and
avarice.’

Thus truly have these good men done, and many with them, so that
numbers have died in peace, fearing the bann not a whit, whereas
before, many thousands, unshriven, gave up the ghost in the horrors
of despair.

The other letter is addressed to the learned and great ones among
the clergy. It saith that there are two swords—a spiritual, which is
God’s word, and the temporal, the secular power:—that these two are
to be kept distinct; both are from God, and ought not to be contrary
the one to the other. The spiritual power should fulfil its proper
duty and uphold the temporal, while that again should protect the
good and be a terror to evil-doers. If temporal princes sin, such as
are spiritual should exhort them, in love and humility, to amend
their ways. It is against the law of Christ that the shepherds, when
one of these falls beneath their displeasure, should for that reason
presume to damn a whole country, with all its cities, towns, and
villages, where dwell the poor innocent folk who are no partakers in
the sin. It cannot be proved from Scripture that all those who will
not kiss the Pope’s foot, or receive a certain article of faith, or
who hold by an emperor duly elected and well fulfilling his office,
and do him service as set over them by God, do therein sin against
the Church and are heretics. God will not demand of vassals an
account of the sins of their lords, and neither should subjects,
bound to obey the emperor as the highest temporal power, be given
over to damnation as though answerable for the faults of their
rulers. Therefore all who hold the true Christian faith, and sin
only against the person of the Pope, are no heretics. Those, rather,
are real heretics who obstinately refuse to repent and forsake their
sins; for let a man have been what he may, if he will so do, he
cannot be cast out of the Church. Through Christ, the truly penitent
thief, murderer, traitor, adulterer, all may have forgiveness. Such
as God beholdeth under an unrighteous bann, he will turn for them
the curse into a blessing. Christ himself did not resist the
temporal power, but said, My kingdom is not of this world. Our souls
belong unto God, our body and goods to Cæsar. If the emperor sins,
he must give account to God therefor—not to a poor mortal man.

Footnote 113:

To long and weave a woof of dreams is sweet unto the feeble soul, but
nobler is stout-hearted striving, and makes the dream reality.

Footnote 114:

This sermon is given entire in the second chapter of the
_Lebenshistorie des ehrwürdigen Doctors Johann Tauler_, prefixed to
his sermons. The succeeding incidents are all related by the same
authority. The cellarer only and the family affairs of Adolf, appear
to be invented by Atherton.

Footnote 115:

Atherton defends this word by the usage of Thomas Fuller.

Footnote 116:

These letters are preserved in substance in Specklin’s _Collectanea_,
and are inserted, from that source, in the introduction by Görres to
Diepenbrock’s edition of Suso’s works; pp. xxxv. &c.