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the better part of the people。
But the Prior of St。 Mark did not confine himself to constitutional
questions and issues alone。 He would remove all political abuses；
he would tax property； and put an end to forced loans and arbitrary
imposts； he would bring about a general pacification； and grant a
general amnesty for political offences； he would guard against the
extortions of the rich； and the usury of the Jews； who lent money
at thirty…three per cent； with compound interest； he secured the
establishment of a bank for charitable loans； he sought to make the
people good citizens； and to advance their temporal as well as
spiritual interests。 All his reforms； political or social； were
advocated； however； from the pulpit； so that he was doubtless a
political priest。 We； in this country and in these times； have no
very great liking to this union of spiritual and temporal
authority： we would separate and divide this authority。
Protestants would make the functions of the ruler and the priest
forever distinct。 But at that time the popes themselves were
secular rulers； as well as spiritual dignitaries。 All bishops and
abbots had the charge of political interests。 Courts of law were
presided over by priests。 Priests were ambassadors to foreign
powers； they were ministers of kings； they had the control of
innumerable secular affairs； now intrusted to laymen。 So their
interference with politics did not shock the people of Florence； or
the opinions of the age。 It was indeed imperatively called for；
since the clergy were the most learned and influential men of those
times； even in affairs of state。 I doubt if the Catholic Church
has ever abrogated or ignored her old right to meddle in the
politics of a state or nation。 I do not know； nor do I believe；
that the Catholic clergy in this our country take it upon
themselves to instruct the people in their political duties。 No
enlightened Protestant congregation would endure such interference。
No Protestant minister dares ever to discuss direct political
issues from the pulpit； except perhaps on Thanksgiving Day； or in
some rare exigency in public morality。 Still less would he venture
to tell his parishioners how they should vote in town…meetings。 In
imitation of ancient saints and apostles； he is wisely constrained
from interference in secular and political affairs。 But in the
Middle Ages； and the Catholic Church； the priest could be political
in his preaching； since many of his duties were secular。
Savonarola usurped no prerogatives。 He refrained from meeting men
in secular vocations。 Even in his politics he confined himself to
his sphere in the pulpit。 He did not attend the public debates； he
simply preached。 He ruled by wisdom； eloquence； and sanctity； and
as he was an oracle； his utterances became a law。
But while he instructed the people in political duties； he paid far
more attention to public morals。 He would break up luxury；
extravagance； ostentatious living； unseemly dresses in the house of
God。 He was the foe of all levities； all frivolities； all
insidious pleasures。 Bad men found no favor in his eyes； and he
exposed their hypocrisies and crimes。 He denounced sin； in high
places and low。 He did not confine himself to the sins of his own
people alone； but censured those of princes and of other cities。
He embraced all Italy in his glance。 He invoked the Lord to take
the Church out of the hands of the Devil； to pour out his wrath on
guilty cities。 He throws down a gauntlet of defiance to all
corrupt potentates； he predicts the near approach of calamities； he
foretells the certainty of divine judgment upon all sin； he clothes
himself with the thunders of the Jewish prophets； he seems to
invoke woe； desolation； and destruction。 He ascribes the very
invasion of the French to the justice of retribution。 〃Thy crimes；
O Florence！ thy crimes； O Rome！ thy crimes； O Italy！ are the causes
of these chastisements。〃 And so terrible are his denunciations
that the whole city quakes with fear。 Mirandola relates that as
Savonarola's voice sounded like a clap of thunder in the cathedral；
packed to its utmost capacity with the trembling people； a cold
shiver ran through all his bones and the hairs of his head stood on
end。 〃O Rome！〃 exclaimed the preacher； 〃thou shalt be put to the
sword； since thou wilt not be converted。 O Italy！ confusion upon
confusion shall overtake thee； the confusion of war shall follow
thy sins； and famine and pestilence shall follow after war。〃 Then
he denounces Rome： 〃O harlot Church！ thou hast made thy deformity
apparent to all the world； thou hast multiplied thy fornications in
Italy； in France； in Spain； in every country。 Behold； saith the
Lord； I will stretch forth my hand upon thee； I will deliver thee
into the hands of those that hate thee。〃 The burden of his soul is
sin；sin everywhere； even in the bosom of the Church；and the
necessity of repentance； of turning to the Lord。 He is more than
an Elijah；he is a John the Baptist。 His sermons are chiefly
drawn from the Old Testament； especially from the prophets in their
denunciation of woes； like them； he is stern； awful； sublime。 He
does not attack the polity or the constitution of the Church； but
its corruptions。 He does not call the Pope a usurper； a fraud； an
impostor； he does not attack the office； but if the Pope is a bad
man he denounces his crimes。 He is still the Dominican monk；
owning his allegiance； but demanding the reformation of the head of
the Church； to whom God has given the keys of Saint Peter。 Neither
does he meddle with the doctrines of the Church； he does not take
much interest in dogmas。 He is not a theologian； but he would
change the habits and manners of the people of Florence。 He would
urge throughout Italy a reformation of morals。 He sees only the
degeneracy in life； he threatens eternal penalties if sin be
persisted in。 He alarms the fears of the people； so that women
part with their ornaments； dress with more simplicity； and walk
more demurely； licentious young men become modest and devout；
instead of the songs of the carnival； religious hymns are sung；
tradesmen forsake their shops for the churches； alms are more
freely given； great scholars become monks； even children bring
their offerings to the Church； a pyramid of 〃vanities〃 is burned on
the public square。
And no wonder。 A man had appeared at a great crisis in wickedness；
and yet while the people were still susceptible of grand
sentiments； and this manvenerated； austere； impassioned； like an
ancient prophet； like one risen from the deaddenounces woes with
such awful tones； such majestic fervor； such terrible emphasis； as
to break through all apathy； all delusions； and fill the people
with remorse； astonish them by his revelations； and make them
really feel that the supernal powers； armed with the terrors of
Omnipotence； would hurl them into hell unless they repented。
No man in Europe at the time had a more lively and impressive sense
of the necessity of a general reformation than the monk of St。
Mark； but it was a reform in morals； not of doctrine。 He saw the
evils of the dayyea； of the Church itselfwith perfect
clearness； and demanded redress。 He is as sad in view of these
acknowledged evils as Jeremiah was in view of the apostasy of the
Jews； he is as austere in his own life as Elijah or John the
Baptist was。 He would not abolish monastic institutions； but he
would reform the lives of the monks；cure them of gluttony and
sensuality； not shut up their monasteries。 He would not rebel
against the authority of the Pope； for even Savonarola believed
that prelate to be the successor of Saint Peter； but he would
prevent the Pope's nepotism and luxury and worldly spirit；make
him once more a true 〃servant of the servants of God；〃 even when
clothed with the insignia of universal authority。 He would not
give up auricular confession； or masses for the dead； or prayers to
the Virgin Mary； for these were indorsed by venerated ages； but he
would rebuke a priest if found in unseemly places。 Whatever was a
sin； when measured by the laws of immutable morality； he would
denounce； whoever was guilty of it； whatever would elevate the
public morals he would advocate； whoever opposed。 His morality was
measured by the declaration of Christ and the Apostles； not by the
standard of a corrupt age。 He revered the Scriptures； and
incessantly pondered them； and exalted their authority； holding
them to be the ultimate rule of holy living； the everlasting
handbook of travellers to the heavenly Jerusalem。 In all respects
he was a good man；a beautiful type of Christian piety； with fewer
faults than Luther or Calvin had； and as great an enemy as they to
corruptions in State and Church； which he denounced even more
fiercely and passionately。 Not even Erasmus pointed out the vices
of the day with more freedom or ear