The Colloquies of Erasmus, Volume I

Eu. In Truth, you have very artificially solv'd this Problem: No Mathematician could have demonstrated it better upon a Slate.

Soph. That which is the greatest Difficulty to me is this; that we are forbidden to take Thought for to Morrow; when yet, Paul himself wrought with his own Hands for Bread, and sharply rebukes lazy People, and those that live upon other Men's Labour, exhorting them to take Pains, and get their Living by their Fingers Ends, that they may have wherewith to relieve others in their Necessities. Are not they holy and warrantable Labours, by which a poor Husband provides for his dear Wife and Children?

Ti. This is a Question, which, in my Opinion, may be resolv'd several Ways. First of all, This Text had a particular Respect to those Times. The Apostles being dispers'd far and wide for the Preaching of the Gospel, all sollicitous Care for a Maintenance was to be thrown aside, it being to be supply'd otherwise, having not Leisure to get their Living by their Labour; and especially, they having no Way of getting it, but by Fishing. But now the World is come to another Pass, and we all love to live at Ease, and shun Painstaking. Another Way of expounding it may be this; Christ had not forbid Industry, but Anxiety of Thought, and this Anxiety of Thought is to be understood according to the Temper of Men in common, who are anxious for nothing more than getting a Livelihood; that setting all other Things aside, this is the only Thing they mind. And our Saviour does in a Manner intimate the same himself, when he says, that one Man cannot serve two Masters. For he that wholly gives himself up to any Thing, is a Servant to it. Now he would have the Propagation of the Gospel be our chief, but yet, not our only Care. For he says, Seek ye first the Kingdom of Heaven, and these Things shall be added unto you. He does not say, seek only; but seek first. And besides, I take the Word to Morrow, to be hyperbolical, and in that, signifies a Time to come, a great While hence, it being the Custom of the Misers of this World, to be anxiously scraping together, and laying up for Posterity.

Eu. We allow of your Interpretation; but what does he mean, when he says, Be not sollicitous for your Life, what you shall eat? The Body is cloth'd, but the Soul does not eat.

Ti. By Anima, is meant Life, which can't subsist without Meat (or is in Danger, if you take away its Food): But it is not so, if you take away the Garment, which is more for Modesty than Necessity. If a Person is forc'd to go naked, he does not die presently; but Want of Food is certain Death.

Eu. I do not well understand how this Sentence agrees with that which follows; Is not the Life more than Meat, and the Body than Raiment? For if Life be so precious, we ought to take the more Care of it.

Ti. This Argument does rather increase our Sollicitousness than lessen it.

Eu. But this is none of our Saviour's Meaning; who, by this Argument, creates in us a stronger Confidence in the Father: For if a bountiful Father hath given us gratis that which is the more valuable, he will also bestow upon us what is less valuable: He that has given us Life, will not deny us Food: And he that has given us Bodies, will by some Means or other give us Cloaths too: Therefore, relying upon his Bounty, we have no Reason to disquiet ourselves with Anxiety of Thought, for Things of smaller Moment. What remains then, but using this World, as though we used it not, we transfer our whole Study and Application to the Love of heavenly Things, and rejecting the World and the Devil universally, with all his crafty Delusions, we chearfully serve God alone, who will never forsake his Children? But all this While, here's no Body touches the Fruits. Certainly you may eat this with Joy, for this is the Product of my own Farm, and did not cost much Care to provide it.

Ti. We have very plentifully satisfied our Bodies.

Eu. I should be glad if you had satisfied your Minds too.

Ti. Our Minds have been satisfy'd more plentifully than our Bodies.

Eu. Boy, take away, and bring some Water; now, my Friends, let us wash, that if we have in eating contracted any Guilt, being cleansed, we may conclude with a Hymn: If you please, I'll conclude with what I begun out of St. Chrysostom.

Ti. We entreat you that you would do it.

Eu. Glory to thee, O Lord; Glory to thee, O holy One; Glory to thee, O King; as thou hast given us Meat for our Bodies, so replenish our Souls with Joy and Gladness in thy holy Spirit, that we may be found acceptable in thy Sight, and may not be made asham'd, when thou shalt render to every one according to his Works.

Boy. Amen.

Ti. In Truth, it is a pious and elegant Hymn.

Eu. Of St. Chrysostom's Translation too.

Ti. Where is it to be found?

Eu. In his 56th Homily on St. Matthew.

Ti. I'll be sure to read it to Day: But I have a Mind to be informed of one Thing, why we thrice wish Glory to Christ under these three Denominations, of Lord, Holy, and King.

Eu. Because all Honour is due to him, and especially in these three Respects. We call him Lord, because he hath redeem'd us by his holy Blood from the Tyranny of the Devil, and hath taken us to himself. Secondly, We stile him Holy, because he being the Sanctifier of all Men, not being content alone to have freely pardoned us all our Sins gratis by his holy Spirit, hath bestow'd upon us his Righteousness, that we might follow Holiness. Lastly, We call him King, because we hope for the Reward of a heavenly Kingdom, from him who sits at the Right-Hand of God the Father. And all this Felicity we owe to his gratuitous Bounty, that we have Jesus Christ for our Lord, rather than the Devil to be a Tyrant over us; that we have Innocence and Sanctity, instead of the Filth and Uncleanness of our Sins; and instead of the Torments of Hell, the Joys of Life everlasting.

Ti. Indeed it is a very pious Sentence.

Eu. This is your first Visit, Gentlemen, and I must not dismiss you without Presents; but plain ones, such as your Entertainment has been. Boy, bring out the Presents: It is all one to me, whether you will draw Lots, or every one chuse for himself, they are all of a Price; that is to say, of no Value. You will not find Heliogabatus's Lottery, a hundred Horses for one, and as many Flies for another. Here are four little Books, two Dials, a Lamp, and a Pen-Case: These I suppose will be more agreeable to you than Balsams, Dentrifices, or Looking-Glasses.

Ti. They are all so good, that it is a hard Matter to chuse; but do you distribute them according to your own Mind, and they'll come the welcomer where they fall.

Eu. This little Book contains Solomon's Proverbs in Parchment, it teaches Wisdom, and it is gilded, because Gold is a Symbol of Wisdom. This shall be given to our grey-headed Timothy; that according to the Doctrine of the Gospel, to him that has Wisdom, Wisdom shall be given and abound.

Ti. I will be sure to make it my Study, to stand in less Need of it.

Eu. Sophronius, this Dial will suit you very well, whom I know to be so good a Husband of your Time, that you won't let a Moment of that precious Thing be lost. It came out of the furthest Part of Dalmatia, and that's all the Commendation I shall give it.

Sophr. You indeed admonish a Sluggard to be diligent.

Eu. You have in this little Book the Gospel written on Vellum; it deserv'd to be set with Diamonds, except that the Heart of a Man were a fitter Repository for it. Lay it up there, Theophilus, that you may be more and more like to your Name.

The. I will do my Endeavour, that you may not think your Present ill bestow'd.

Eu. There are St. Paul's Epistles; your constant Companions, Eulalius, are in this Book; you use to have Paul constantly in your Mouth, and he would not be there, if he were not in your Heart too: And now for the Time to come, you may more conveniently have him in your Hand, and in your Eye. This is a Gift with good Counsel into the Bargain. And there is no Present more precious than good Counsel.

Eu. This Lamp is very fit for Chrysoglottus, who is an insatiable Reader; and as M. Tully says, a Glutton of Books.

Ch. I give you double Thanks; first, for so choice a Present, and in the next Place, for admonishing a drowsy Person of Vigilance.

Eu. Theodidactus must have this Pen-Case, who writes much, and to excellent Purposes; and I dare pronounce these Pens to be happy, by which the Honour of our Lord Jesus Christ shall be celebrated, and that by such an Artist.

The. I would you could as well have supply'd me with Abilities, as you have with Instruments.

Eu. This contains some of the choicest of Plutarch's Books of Morals, and very fairly written by one very well skill'd in the Greek; I find in them so much Purity of Thought, that it is my Amazement, how such evangelical Notions should come into the Heart of a Heathen. This I will present to young Uranius, that is a Lover of the Greek Language. Here is one Dial left, and that falls to our Nephalius, as a thrifty Dispenser of his Time.

Neph. We give you Thanks, not only for your Presents, but your Compliments too. For this is not so much a making of Presents, as Panegyricks.

Eu. I give you double Thanks, Gentlemen: First for taking these small Matters in so good Part; and secondly, for the Comfort I have receiv'd by your learned and pious Discourses. What Effect my Entertainment may have upon you I know not; but this I am sure of, you'll leave me wiser and better for it. I know you take no Pleasure in Fiddles or Fools, and much less in Dice: Wherefore, if you please, we will pass away an Hour in seeing the rest of the Curiosities of my little Palace.

Ti. That's the very Thing we were about to desire of you.

Eu. There is no Need of entreating a Man of his Word. I believe you have seen enough of this Summer Hall. It looks three Ways, you see; and which Way soever you turn your Eye, you have a most delicate Green before you. If we please, we can keep out the Air or Rain, by putting down the Sashes, if either of them be troublesome; and if the Sun is incommodious, we have thick folding Shutters on the out-Side, and thin ones within, to prevent that. When I dine here, I seem to dine in my Garden, not in my House, for the very Walls have their Greens and their Flowers intermix'd; and 'tis no ill Painting neither. Here's our Saviour celebrating his last Supper with his elect Disciples. Here's Herod a keeping his Birth-Day with a bloody Banquet. Here's Dives, mention'd in the Gospel, in the Height of his Luxury, by and by sinking into Hell. And here is Lazarus, driven away from his Doors, by and by to be receiv'd into Abraham's Bosom.

Ti. We don't very well know this Story.

Eu. It is Cleopatra contending with Anthony, which should be most luxurious; she has drunk down the first Pearl, and now reaches forth her Hand for the other. Here is the Battel of the Centaurs; and here Alexander the Great thrusts his Launce through the Body of Clytus. These Examples preach Sobriety to us at Table, and deter a Man from Gluttony and Excess. Now let us go into my Library, it is not furnish'd with very many Books, but those I have, are very good ones.

Ti. This Place carries a Sort of Divinity in it, every Thing is so shining.

Eu. You have now before you my chiefest Treasure: You see nothing at the Table but Glass and Tin, and I have in my whole House but one Piece of Plate, and that is a gilt Cup, which I preserve very carefully for the Sake of him that gave it me. This hanging Globe gives you a Prospect of the whole World. And here upon the Wall, are the several Regions of it describ'd more at large. Upon those other Walls, you have the Pictures of the most eminent Authors: There would be no End of Painting them all. In the first Place, here is Christ sitting on the Mount, and stretching forth his Hand over his Head; the Father sends a Voice, saying, Hear ye him: the Holy Ghost, with outstretch'd Wings, and in a Glory, embracing him.

Ti. As God shall bless me, a Piece of Work worthy of Apelles.

Eu. Adjoining to the Library, there is a little Study, but a very neat one; and 'tis but removing a Picture, and there is a Chimney behind it, if the Cold be troublesome. In Summer-Time it passes for solid Wall.

Ti. Every Thing here looks like Jewels; and here's a wonderful pretty Scent.

Eu. Above all Things, I love to have my House neat and sweet, and both these may be with little Cost. My Library has a little Gallery that looks into the Garden, and there is a Chapel adjoining to it.

Ti. The Place itself deserves a Deity.

Eu. Let us go now to those three Walks above the other that you have seen, that look into the Kitchen Garden. These upper Walks have a Prospect into both Gardens; but only by Windows with Shutters; especially, in the Walls that have no Prospect into the inner Garden, and that's for the Safety of the House. Here upon the Left-Hand, because there is more Light, and fewer Windows, is painted the whole Life of Jesus, out of the History of the four Evangelists, as far as to the Mission of the Holy Ghost, and the first Preaching of the Apostles out of the Acts; and there are Notes upon the Places, that the Spectator may see near what Lake, or upon what Mountain such or such a Thing was done. There are also Titles to every Story, with an Abstract of the Contents, as that of our Saviour, I will, Be thou clean. Over against it you have the Types and Prophecies of the Old Testament; especially, out of the Prophets and Psalms, which are little else but the Life of Christ and Apostles related another Way. Here I sometimes walk, discoursing with myself, and meditating upon the unspeakable Counsel of God, in giving his Son for the Redemption of Mankind. Sometimes my Wife bears me Company, or sometimes a Friend that takes Delight in pious Things.

Ti. Who could be tired with this House?

Eu. No Body that has learn'd to live by himself. Upon the upper Border (as though not fit to be among the rest) are all the Popes Heads with their Titles, and over against them the Heads of the Cæsars, for the better taking in the Order of History. At each Corner, there is a Lodging Room, where I can repose myself, and have a Prospect of my Orchard, and my little Birds. Here, in the farthest Nook of the Meadow, is a little Banquetting House; there I sup sometimes in Summer, and I make Use of it, as an Infirmary, if any of my Family be taken ill, with any infectious Disease.

Ti. Some People are of Opinion, that those Diseases are not to be avoided.

Eu. Why then do Men shun a Pit or Poison? Or do they fear this the less, because they don't see it? No more is the Poison seen, that a Basilisk darts from his Eyes. When Necessity calls for it, I would not stick to venture my Life: But to do it without any Necessity, is Rashness. There are some other Things worth your seeing; but my Wife shall shew you them: Stay here this three Days if you please, and make my House your Home; entertain your Eyes and your Minds, I have a little Business abroad: I must ride out to some of the Neighbouring Towns.

Ti. What, a Money Business?

Eu. I would not leave such Friends for the Sake of receiving a little Money.

Ti. Perhaps you have appointed a hunting Match.

Eu. It is a Kind of Hunting indeed, but it is something else I hunt, than either Boars or Stags.

Ti. What is it then?

Eu. I'll tell you: I have a Friend in one Town lies dangerously ill; the Physician fears his Life, but I am afraid of his Soul: For I don't think he's so well prepar'd for his End as a Christian should be: I'll go and give him some pious Admonitions that he may be the better for, whether he lives or dies. In another Town there are two Men bitterly at odds, they are no ill Men neither, but Men of a very obstinate Temper. If the Matter should rise to a greater Height, I am afraid it would be of ill Consequence to more than themselves: I will do all I can in the World, to reconcile them; they are both my Kinsmen. This is my hunting Match, and if I shall have good Success in it, we'll drink their Healths.

Ti. A very pious Hunting, indeed; we pray heartily, that not Delia but Christ would give you good Success.

Eu. I had rather obtain this Prey, than have two thousand Ducats left me for a Legacy.

Ti. Will you come back quickly?

Eu. Not till I have try'd every Thing; therefore, I can't set a Time. In the mean Time, be as free with any Thing of mine, as though it were your own, and enjoy yourselves.

Ti. God be with you, forward and backward.

THE APOTHEOSIS OF CAPNIO

The ARGUMENT

Canonizing, or entring the incomparable Man, John Reuclin, into the Number of the Saints, teaches how much Honour is due to famous Men, who have by their Industry improv'd the liberal Sciences.

None that has liv'd Well, dies Ill.

POMPILIUS, BRASSICANUS.

Po. Where have you been, with your Spatter-Lashes?

Br. At Tubinga.

Po. Is there no News there?

Br. I can't but admire, that the World should run so strangely a gadding after News. I heard a Camel preach at Lovain, that we should have nothing to do with any Thing that is new.

Po. Indeed, it is a Conceit fit for a Camel. That Man, (if he be a Man,) ought never to change his old Shoes, or his Shirt, and always to feed upon stale Eggs, and drink nothing but sour Wine.

Br. But for all this, you must know, the good Man does not love old Things so well, but that he had rather have his Porridge fresh than stale.

Po. No more of the Camel; but prithee tell me, what News have you?

Br. Nay, I have News in my Budget too; but News which he says is naught.

Po. But that which is new, will be old in Time. Now if all old Things be good, and all new Things be bad, then it follows of Consequence, that that which is good at present, has been bad heretofore, and that which is now bad, will in Time come to be good.

Br. According to the Doctrine of the Camel, it must be so; and therefore, hence it follows, that he that was a young wicked Fool in Time past, because he was new, will come to be a good One, because he is grown old.

Po. But prithee, let's have the News, be it what it will.

Br. The famous triple-tongu'd Phoenix of Learning, John Reuclin, is departed this Life.

Po. For certain?

Br. Nay, it is too certain.

Po. Why, pray, what Harm is that, for a Man to leave an immortal Memory of a good Name and Reputation behind him, and to pass out of this miserable World, into the Society of the Blessed?

Br. How do you know that to be the Case?

Po. It is plain, for he can't die otherwise, who has liv'd as he did.

Br. You would say so, indeed, if you knew what I know.

Po. What's that, I pray?

Br. No, no, I must not tell you.

Po. Why so?

Br. Because he that entrusted me with the Secret, made me promise Silence.

Po. Do you entrust me with it upon the same Condition, and, upon my honest Word, I'll keep Counsel.

Br. That honest Word has often deceived me; but however, I'll venture; especially, it being a Matter of that Kind, that it is fit all honest Men should know it. There is at Tubinge, a certain Franciscan, a Man accounted of singular Holiness in every Bodies Opinion but his own.

Po. That you mention, is the greatest Argument in the World of true Piety.

Br. If I should tell you his Name, you'd say as much, for you know the Man.

Po. What if I shall guess at him?

Br. Do, if you will.

Po. Hold your Ear then.

Br. What needs that, when here's no Body within Hearing?

Po. But however, for Fashion Sake.

Br. 'Tis the very same.

Po. He is a Man of undoubted Credit. If he says a Thing, it is to me, as true as the Gospel.

Br. Mind me then, and I'll give you the naked Truth of the Story. My Friend Reuclin was sick, indeed very dangerously; but yet, there was some Hopes of his Recovery; he was a Man worthy never to grow old, be sick, or die. One Morning I went to visit my Franciscan, that he might ease my Mind of my Trouble by his Discourse. For when my Friend was sick, I was sick too, for I lov'd him as my own Father.

Po. Phoo! There's no Body but lov'd him, except he were a very bad Man indeed.

Br. My Franciscan says to me, Brassicanus, leave off grieving, our Reuclin is well. What, said I, Is he well all on a sudden then? For but two Days ago, the Doctors gave but little Hopes of him. Then, says he, he is so well recover'd, that he will never be sick again. Don't weep, says he, (for he saw the Tears standing in my Eyes) before you have heard the Matter out. I have not indeed seen the Man this six Days, but I pray for him constantly every Day that goes over my Head. This Morning after Mattins, I laid myself upon my Couch, and fell into a gentle pleasant Slumber.

Po. My Mind presages some joyful Thing.

Br. You have no bad Guess with you. Methought, says he, I was standing by a little Bridge, that leads into a wonderful pleasant Meadow; the emerald Verdure of the Grass and Leaves affording such a charming Prospect; the infinite Beauty, and Variety of the Flowers, like little Stars, were so delightful, and every Thing so fragrant, that all the Fields on this Side the River, by which that blessed Field was divided from the rest, seem'd neither to grow, nor to be green; but look'd dead, blasted, and withered. And in the Interim, while I was wholly taken up with the Prospect, Reuclin, as good Luck would have it, came by; and as he past by, gave me his Blessing in Hebrew. He was gotten half Way over the Bridge before I perceived him, and as I was about to run to him, he look'd back, and bid me keep off. You must not come yet, says he, but five Years hence, you shall follow me. In the mean Time, do you stand by a Spectator, and a Witness of what is done. Here I put in a Word, says I, was Reuclin naked, or had he Cloaths on; was he alone, or had he Company? He had, says he, but one Garment, and that was a very white one; you would have said, it had been a Damask, of a wonderful shining White, and a very pretty Boy with Wings followed him, which I took to be his good Genius.

Po. But had he no evil Genius with him?

Br. Yes, the Franciscan told me he thought he had. For there followed him a great Way off, some Birds, that were all over Black, except, that when they spread their Wings, they seem'd to have Feathers, of a Mixture of White and Carnation. He said, that by their Colour and Cry, one might have taken them for Magpies, but that they were sixteen Times as big; about the size of Vultures, having Combs upon their Heads, with crooked Beaks and Gorbellies. If there had been but three of them, one would have taken them for Harpyes.

Po. And what did these Devils attempt to do?

Br. They kept at a Distance, chattering and squalling at the Hero Reuclin, and were ready to set upon him, if they durst.

Po. What hindred them?

Br. Turning upon them, and making the Sign of the Cross with his Hand at them, he said, Be gone, ye cursed Fiends to a Place that's fitter for you. You have Work enough to do among Mortals, your Madness has no Power over me, that am now lifted in the Roll of Immortality. The Words were no sooner out of his Mouth, says the Franciscan, but these filthy Birds took their Flight, but left such a Stink behind them, that a House of Office would have seem'd Oyl of sweet Marjoram, or Ointment of Spikenard to it. He swore, he had rather go to Hell, than snuff up such a Perfume again.