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retain it the more readily in our memories; but, where the discourse is without illustration, no matter how just and excellent it may be in itself, yet it does not move the heart with such power, neither is it so clear, nor so easily remembered. Hence, we may see what a priceless value resides in histories. For all that philosophers, sages, and the collective wisdom of humanity can devise or teach, relative to the conduct of life, this, history, with her incidents and examples, enforces, causing it all to pass before our eyes, so to speak, as if we ourselves were on the spot, beholding those things in action, whose nature we had heard before in doctrine or in precept. There we learn what things those who were pious and wise pursued, what they shunned, and how they lived, and how it fared with them, or how they were rewarded; and again, how they lived who were wicked and obstinate in their ignorance, and what punishments overtook them.

And did we but think of it, all laws, arts, good counsels, warnings, threatenings, terrors,―all solace, strength, instruction, foresight, wisdom, prudence, together with every virtue,-flow from records and histories as from a living fountain. For histories are an exhibition, memorial, and monument of the works and the judgments of God; how he upholds and rules the world, and men more than all, causing their plans to prosper or to fail, lifting them on high, or humbling them in the dust, according as their deeds are good or evil. And though there be many who neither know nor regard God, yet even such can not fail to start back before the portraitures of history, and to fear lest the same evils come upon them, too, that overtook this or that person, whose course is graven, as a warning, forever upon the page of history; whereby they will be far more deeply moved, than if you should strive to restrain and curb them with the bare letter of the law, or with mere dry doctrine. So we read, not in the Holy Scriptures alone, but in pagan books too, how the men of old instanced and held up to view the example of their forefathers, in word and in deed, when they wished to arouse the enthusiasm of the people, or when on any occasion they would teach and admonish, or warn and deter.

Hence, too, historians are the most useful of men, and the best of teachers. Nor can we ever accord too much praise, honor, or gratitude to them; and it should be the work of the great ones of the earth, as emperors, kings, and the like, to cause a faithful record to be made of the history of their own times, and to have such records sacredly preserved and set in order in libraries. And, to this end, they should spare no expense, which may be needful, to educate and maintain those persons whose talents mark them out for this task.

But he who would write history, must be a superior man,-lion-hearted and fearless in writing truth. For most manage to pass by in silence, or at least to gloss over the vices or the mischances of their times, to please great lords or their own friends; or they give too high a place to minor, or it may be, insignificant actions; or else, from an overweening love of country, and a hatred toward foreign nations, they bedizen or befoul histories, according to their own likes or dislikes. Hence it is, that a suspicious air invests histories, and God's providence is shamefully obscured; so the Greeks did in their perverseness, so the Pope's flatterers have done heretofore, and are now doing, till it has come to this, at last, that we do not know what to admit or what to reject. Thus the noble, precious, and highest use of history is overlooked, and we have only a vain babble and gossip. And this is because the worthy task of writing annals and records is open to every one without discrimination; and they write or slur over, praise or condemn, at their will.

How important, then, is it, that this office should be filled by men of eminence, or at least by those who are worthy. For, inasmuch as histories are records of God's work, that is, of his grace and his displeasure, which men should believe with as much reason as if the same stood written in the Bible, surely they ought to be penned with all diligence, truth and fidelity. This, however, will, I fear, never come to pass, unless the enactment which was in force with the Jews shall again bear sway. Meanwhile, we must rest content with our histories as they are, and reflect and judge for ourselves, as we peruse them, whether the writer has been warped through favor or prejudice, whether he praises or blames either too little or too much, according as the persons or the events that come under his notice, please or displease him; just as in such a loose government as ours, we must endure to have carriers dilute their foreign wine with water, so that we can not buy the pure growth, but must content ourselves with getting some part pure, be this more or be it less.

XVI. LOGIC RHETORIC.

Luther has much to say, in the "Table Talk," both on logic and on rhetoric.

Logic is a lofty art; it speaks direct, whether of wrong or right, as if I should say, give me some drink." But rhetoric adds ornament, as thus: "give me of the pleasant piece in the cellar, the curling, sparkling juice, that makes the heart merry."

Logic tells us how to teach every thing; still, for all this, though we have learned it so that we thoroughly understand it, it does not, of itself, give us the ability to teach any thing; for it is only an instrument and a tool, by means of which we may impart, in a correct and methodical manner, that which we already understand and know. For instance, I can not speak of mining or of the duties of the overseer of a mine, because I neither know how to open a mine, nor how to sink a shaft, nor can I tell where the galleries should run; but, had I searched into this matter, and become familiar with it, I should then be better able to speak on the subject than the surveyor himself. Logic does not furnish the subject of which we are to speak, or the branch that we are to teach; it only directs us how to teach such branch, or to speak of such subject, in a just and appropriate manner, with method, directness, and brevity.

Logic is a useful and a necessary art, which we ought with as much reason to study and to learn as we do arithmetic or geometry. And, though there are some heads so sharp by nature, that they can draw conclusions and form judgments, on almost any subject, from the impressions they receive from it, yet this is an uncertain and a dangerous gift, unless art come to its aid. For logic gives us a clear, correct, and methodical arrangement, showing us the grounds of our conclusions, and how we may know, to a certainty, from the nature of the subject itself, what is right or wrong, and what we should judge and decide.

Logic teaches, rhetoric moves and persuades; the latter controls the will, the former the understanding. St. Paul includes them both, in Romans, 12: 7, 8: "He that teacheth, let him wait on teaching; or he that exhorteth, on exhortation." The most excellent fruit and use of logic is to define and describe a thing with completeness and brevity, and, in accordance with its nature, neither more nor less than it is. Hence, we should accustom ourselves to use good, pointed, and intelligible words, words that are in common use, and thereby fitted to call up and set forth the matter, so that men may understand just what it includes. And, if any man has this power, let him give God the glory, for it is a special gift and grace, since blinded writings often disguise their sentiments designedly, with astonishing, far-fetched, or obsolete words; inventing a new style and mode of speaking, so double-sided, double-tongued, and intertangled, that, when convenient, they can bend their language into whatever meaning they choose, as the heretics do.

Eloquence does not consist in a tinseled flourish of gaudy and unfamiliar words, but in that chaste and polished expression, which, like a beautiful painting, shows the subject-matter in a clear, suitable and every way admirable light. They who coin and foist in strange words, must also bring in strange and novel things, as did Scotus, with his "hiccity," "nominality," etc., or the Anabaptists, with their "immersion," " purification," "quietism," etc. Hence, you should beware, above all things, of those who make frequent use of new, unfamiliar and useless words; for such a mode of speaking is at war with all true eloquence.

XVII. MATHEMATICS.

Luther was desirous, as we have seen, to have the mathematics introduced into the universities. In astronomy, he took ground against Copernicus. Nevertheless he could not abide astrology, though Melancthon maintained its truth. Among other arguments against it, that of Augustin was his chief stronghold, namely, that Esau and Jacob were both born at the same time, consequently under the same constellation, and were, nevertheless, wholly unlike each other in all respects.

XVIII. PHYSICAL EXERCISE.

Exercise and music both, Luther commends highly; and he opposed, as we have seen, the moping and joyless tenets of the monkish teachers.

It was admirably provided and ordered by the ancients that the people should have honorable and useful modes of exercise to resort to, so that they might not fall into gluttony, lewdness, surfeiting, rioting, and gambling. Accordingly, I pronounce in favor of these two exercises and pastimes, namely, music, and the knightly sports of fencing, wrestling, etc.; of which, the one drives care and gloom from the heart, and the other gives a full development to the limbs, and maintains the body in health. And another argument for them is this, that they keep men from tippling, lewdness, cards, and dice, which, alas! are now so common every where, at court and in the town, where we hear nothing but "fair play!" "more wine!" and the like phrases. And then, in their flush, they stake you, perhaps, an hundred gulden or more, at a cast. So it goes, when those other honorable exercises and knightly sports are scorned and neglected.

XIX. MUSIC.

Music was Luther's joy and delight.

Music is one of the fairest and best gifts of God; and Satan hates it, nor can he bear it, since by its means we exorcise many temptations and wicked thoughts. Music is one of the best of the arts. The notes breathe life into the words. It chases away the spirit of melancholy, as we may see by the case of King Saul. Some of our nobility think that they have done some great thing, when they give three thousand gulden yearly toward music, and yet they will throw away, without scruple perhaps, thirty thousand on follies. Kings, princes and lords must maintain music, (for it is the duty of great potentates and monarchs to uphold excellent, liberal arts, as well as laws,) inasmuch as the common people and private individuals desire it, and would have it if their means were sufficient. Music is the best solace to a wearied man; through it, the heart is again quieted, quickened, and refreshed; as that one says, in Virgil:

"Tu calamos inflare leves, ego dicere versus."

Do you play the air, and I will sing the verse.

Music is a half-discipline, and it is a teacher; it makes men gentler and milder. more mannerly and more rational. And even poor violinists or organists do us this service, they show us what a noble and excellent art music is, as we can distinguish white the better if we place black beside it.

On the 17th of December, 1538, while Dr. M. Luther was entertaining some musicians at his house, who sung many sweet tunes and lofty cantatas, he exclaimed, in his rapture: "If in this life our Lord God has scattered around and heaped upon us such noble gifts, what will it be in that immortal life, where all is perfection and fullness of delight? But here we have only the beginning, the materia prima. I have always loved music. He who knows this art is in the right frame, and fitted for every good pursuit. We can not do without music in our schools. A schoolmaster must know how to sing, or I would not allow him to teach. Nor ought we to ordain young theologians to the sacred office, unless they have first been well-tried and practiced in the art in the school." As they sang a cantata of Senftel's, Luther was filled with emotion and wonder, praising it highly. He then said: "Such a cantata it is not in my power to compose, even though I should try to my utmost; nor, on the other hand, could Senffel expound a psalm as well as I. For the gifts of the Holy Spirit are of divers kinds; so in one body there are different members. But no one is contented with his own gift, no one rests satisfied with what God has bestowed upon him, for all wish to be, not members merely, but the whole body.

Music is a fair, glorious gift of God; and it lies very near to theology. I would not part with my small faculty of music for vast possessions. We should practice the young continually in this art, for it will make able and polished men of them. Singing is the best art and exercise. It has nothing in common with the

world; it is far-removed from the jar and wrangling of the court and the lawsuit. Singers, too, are never overwhelmed with care, but are joyful; and, with their singing, they drive care out and away."

And he said further: "How comes it to pass that, in carnal things, we have so many a fine poem, and so many a sweet song, while, in spiritual things, all is so cold and listless?" He then recited some German odes, The Tournament, by Bollen, etc. "I hold this to be the reason, as St. Paul has expressed it, in Romans, 7: 23; 'I see another law warring in my members,' a law that will not be overcome, and that does not yield up its power so readily as does the law in the soul. If any one despises music, as all the fanatics do, I can not confide in him. For music is a gift and bestowment of God; it does not proceed from man. And it drives away the devil, and makes men happy in it, we forget all anger, lasciviousness, pride, and every vice. Next to theology I rank music, and hold it in almost equal honor. For look how David and all holy men have uttered their heavenly meditations in verse, rhyme and song. Quid pacis tempore regnat

musica."

:

I am convinced that my readers would feel aggrieved, were I to offer them an apology for dwelling so long upon Luther. In fact, were any apology in place, it would be for my having omitted so much; and this I have done because I feared lest I might communicate some passages that we were all perfectly well acquainted with. Among such I would place the admirable preface to the little book,the book which he composed at the same time with the writings above cited, the shorter catechism.

Who will not be delighted to recognize this great man as a reformer of German education, also? His admonitions have reached the hearts of myriads of our countrymen, awakened many sleeping consciences, and strengthened many feeble hands; his utterances have been to both princes and people as the voice of God.

And he has deserved such confidence in the fullest measure, because he also received into his own heart, so abundantly, that faith which worketh by love. What could not such a divinely-governed, and untiring love accomplish, seconded as it was by such great gifts; so clear an eye, so sound an understanding, such aptness for the languages, such creative skill in speech, such a soaring imagination, and such profound speculation? Who among all of Luther's contemporaries can compare with him in genuine, comprehensive culture? Only let us not guage culture with the measuring-rod of the Latinized school pedant, neither with that of the Mephistophelian scoffer; for we have to do with large spiritual gifts, which were brought into the service of a consecrated, determined, irresistible will,-a will made free by the Son, a will that governed itself, inasmuch as it purposed to serve God, and God's will alone.

On this head, also compare Luther's letter to Louis Senffel, musician to the Duke of Bava. ría. De Wette, 4, 180

No. 11.-[VOL. IV., No. 2.]—29.

X. LETTERS TO A YOUNG TEACHER.

BY GIDEON F. THAYER,

Late Principal of Chauncy-Hall School, Boston.

In this age of steam, when utility and conservatism are often compelled to yield to pretension and hurry, irrespective of positive gain or loss to the community, no one thing connected with school education seems to have suffered more at the hands of the would-be reformers or "new lights" among the teachers of our times, than penmanship, or the methods of teaching it in schools. And, consequently, the handwriting of our young men is very inferior to that of the last generation, comparing like classes with like. This may be shown by comparing the signatures to the Declaration of Independence, or the names of the members of the Cincinnati, as they were enrolled at the close of the Revolutionary War, with any similar number of signatures to any public document of the present day. And yet it cannot be denied that this department of elementary education has lost nothing of its importance, either positive or relative, by the introduction into the schools of a variety of other studies, -studies unquestionably useful, but not to be pursued at the sacrifice of a good handwriting, whatever their grade or character. Men may live and thrive, occupy responsible and useful positions in society, serve their fellow-men, become good patriots, philanthropists, and Christians, and know little or nothing of geometry or physiology, but to write illegibly or badly is almost to forfeit one's respectability. Of course, there are exceptions to the rule. We all know individuals, eminent for their talents, knowledge, and position, whose handwriting is as difficult to decipher as the hieroglyphics of Egypt; men who seem to glory in this peculiarity, and who lose nothing in the public estimation from its indulgence. Still, they are not suitable examples for others, in this respect. No merchant would employ them in his counting-room; no author would choose such for amanuenses; and surely they would be the last placed in the teacher's chair.

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