The Colloquies of Erasmus Part 44

_Eu._ We can only judge of what we see, and must leave the rest to G.o.d.

_Sophronius_, keep you close to your Princ.i.p.al. _Theophilus_ and _Eulalius_, do you take the right Side of the Table; _Chrysoglottus_ and _Theodidactus_ they shall have the left. _Uranius_ and _Nephalius_ must make a Shift with what is left. I'll keep this Corner.

_Ti._ This must not be, the Master of the House ought to take the first Place.

_Eu._ The House is as much yours as mine, Gentlemen; however, if I may rule within my own Jurisdiction, I'll sit where I please, and I have made my Choice already. Now may Christ, the Enlivener of all, and without whom nothing can be pleasant, vouchsafe to be with us, and exhilarate our Minds by his Presence.

_Ti._ I hope he will be pleased so to do; but where shall he sit, for the Places are all taken up?

_Eu._ I would have him in every Morsel and Drop that we eat and drink; but especially, in our Minds. And the better to fit us for the Reception of so divine a Guest, if you will, you shall have some Portion of Scripture read in the Interim; but so that you shall not let that hinder you from eating your Dinner heartily.

_Ti._ We will eat heartily, and attend diligently.

_Eu._ This Entertainment pleases me so much the better, because it diverts vain and frivolous Discourse, and affords Matter of profitable Conversation: I am not of their Mind, who think no Entertainment diverting, that does not abound with foolish wanton Stories, and bawdy Songs. There is pure Joy springs from a clear and pure Conscience; and those are the happy Conversations, where such Things are mentioned, that we can reflect upon afterwards with Satisfaction and Delight; and not such as we shall afterwards be ashamed of, and have Occasion to repent of.

_Ti._ It were well if we were all as careful to consider those Things as we are sure they are true.

_Eu._ And besides, these Things have not only a certain and valuable Profit in them, but one Month's Use of them, would make them become pleasant too.

_Ti._ And therefore it is the best Course we can take to accustom ourselves to that which is best.

_Eu._ Read us something, Boy, and speak out distinctly.

_Boy._ Prov. xxi. _The King's Heart is in the Hand of the Lord; as the Rivers of Waters, he turneth it whither soever he will. Every Man is right in his own Eyes, but the Lord pondereth the Hearts. To do Justice and Judgment, is more acceptable to the Lord than Sacrifice_, ver. 1, 2, 3.

_Eu._ Hold there, that's enough; for it is better to take down a little with an Appet.i.te, than to devour more than a Man can digest.

_Ti._ 'Tis better, I must confess, in more Cases than this: _Pliny_ would have one never have _Tully's_ Offices out of ones Hand; and in my Opinion, it were well if all Persons, but especially Statesmen, had him every Word by Heart: And as for this little Book of Proverbs, I have always look'd upon it the best Manual we can carry about with us.

_Eu._ I knew our Dinner would be unsavoury, and therefore I procured this Sauce.

_Ti._ Here is nothing but what is very good; but if you had given us this Lecture to a Dish of Beets only, without either Pepper, Wine or Vinegar, it would have been a delicious Treat.

_Eu._ I could commend it with a better Grace, if I did but perfectly understand what I have heard. And I would we had some able Divine among us, that did not only understand it, but would thoroughly expound it.

But I don't know how far it may be lawful for us Laymen to descant upon these Matters.

_Ti._ Indeed, I see no Hurt in't, even for a _Tarpawlin_ to do it, abating the Rashness of pa.s.sing Sentence in the Case. And who knows but that _Christ_ himself (who has promis'd to be present, where two or three are gathered together in his Name) may vouchsafe his a.s.sistance to us, that are a much larger Congregation.

_Eu._ What if we should take these three Verses, and divide 'em among us nine Guests?

_Guests._ We like it well, provided the Master of the Feast lead the Way.

_Eu._ I would not refuse it; but that I am afraid I shall entertain you worse in my Exposition, than I do in my Dinner: But however, Ceremony apart, that I may not seem to want much Persuasion, omitting other Meanings that Interpreters put upon the Place: This seems to me to be the moral Sense; "That private Men may be wrought upon by Admonition, Reproofs, Laws and Menaces; but Kings who are above Fear, the more they are opposed, the fiercer their Displeasure; and therefore Kings, as often as they are resolutely bent upon any, should be left to themselves: Not in respect of any Confidence of the Goodness of their Inclinations; but because G.o.d many Times makes Use of their Follies and Wickedness, as the Instruments for the Punishment of the Wicked." As he forbad that _Nebuchodonosor_ should be resisted, because he had determin'd to chastise his People by him, as an Instrument. And peradventure, that which _Job_ says, looks this Way: _Who maketh the Hypocrite reign for the Sins of his People._ And perhaps, that which _David_ says, bewailing his Sin, has the same Tendency: _Against thee only have I sinned, and done this Evil in thy Sight:_ Not as if the Iniquity of Kings were not fatal to the People; but because there is none that has Authority to condemn them, but G.o.d, from whose Judgment there is indeed no Appeal, be the Person never so great.

_Ti._ I like the Interpretation well enough thus far; but what is meant by _the Rivers of Waters?_

_Eu._ There is a Similitude made Use of that explains it. The Wrath of a King is impetuous and unruly, and not to be led this Way or that Way, but presses forward with a restless Fury: As the Sea spreads itself over the Land, and flows sometimes this Way, and sometimes that Way, not sparing Pastures nor Palaces, and sometimes buries in its own Bowels all that stands in its Way; and if you should attempt to stop its Course, or to turn it another Way, you may e'en as well let it alone: Whereas, let it but alone, and it will sink of itself, as it happens in many great Rivers, as is storied of _Achelous._ There is less Injury done by quietly yielding, than by violently resisting.

_Ti._ Is there no Remedy then against the Unruliness of wicked Kings?

_Eu._ The first will be, not to receive a Lion into the City: The second, is to tie him up by parliamentary and munic.i.p.al Laws, that he can't easily break out into Tyranny: But the best of all would be, to train him up from his Childhood, in the Principles of Piety and Virtue, and to form his Will, before he understands his Power. Good Counsels and Persuasions go a great Way, provided they be seasonable and gentle. But the last Resort must be to beg of G.o.d, to incline the King's Heart to those Things that are becoming a Christian King.

_Ti._ Do you excuse yourself, because you are a Layman? If I were a Batchelor in Divinity, I should value myself upon this Interpretation.

_Eu._ I can't tell whether it is right or wrong, it is enough for me if it were not impious or heretical. However, I have done what you required of me; and now, according to the Rules of Conversation, 'tis my Turn to hear your Opinion.

_Ti._ The Compliment you pa.s.s'd upon my grey Hairs, gives me some kind of t.i.tle to speak next to the Text, which will bear yet a more mysterious Meaning.

_Eu._ I believe it may, and I should be glad to hear it.

_Ti._ "By the Word King, may be meant, a Man so perfected, as to have wholly subdued his l.u.s.ts, and to be led by the Impulse of the Divine Spirit only. Now perhaps it may not be proper to tie up such a Person to the Conditions of human Laws; but to leave him to his Master, by whom he is govern'd: Nor is he to be judg'd according to the Measures by which the Frailty of imperfect Men advances towards true Holiness; but if he steers another Course, we ought to say with St. _Paul, G.o.d hath accepted him, and to his own Master he stands or falls. He that is spiritual, judgeth of all Things, but he himself is judged of no Man_." To such, therefore, let no Man prescribe; for the Lord, who hath appointed Bounds to the Seas and Rivers, hath the Heart of the King in his Hand, and inclines it which Way soever it pleases him: What need is there to prescribe to him, that does of his own accord better Things than human Laws oblige him to? Or, how great a Rashness were it, to bind that Person by human Const.i.tutions, who, it is manifest, by evident Tokens, is directed by the Inspirations of the Holy Spirit.

_Eu._ O _Timothy_, thou hast not only got grey Hairs on this Head, but you have likewise a Mind venerable for experimental Knowledge. And I would to G.o.d, that we had more such Kings as this King of yours among Christians, who, indeed, all of them ought to be such. But we have dwelt long enough upon our Eggs and Herbs; let them be taken away, and something else set in their Room.

_Ti._ We have done so well already on this Ovation, that there is no Need of any more, either of Supplication or Triumph.

_Eu._ But since, by G.o.d's a.s.sistance, we have succeeded so well in the first Verse, I wish your _Umbra_ would explain the other, which seems to me a little more obscure.

_Soph._ If you'll put a good Construction upon what I shall say, I will give you my Thoughts upon it. How else can a Shadow pretend to give Light to any Thing?

_Eu._ I undertake that for all the Company; such Shadows as you give as much Light as our Eyes will well bear.

_Soph._ The same Thing seems to be meant here, that _Paul_ says: _That there are several Ways of Life, that lead to Holiness_. Some affect the Ministry, some Celibacy, others a married State; some a retired Life, others publick Administrations of the Government, according to the various Dispositions of their Bodies and Minds: Again, to one Man all Meats are indifferent, another puts a Difference betwixt this Meat and that; another he makes a Difference of Days, another thinks every Day alike. In these Things St. _Paul_ would have every one enjoy his own Freedom of Mind, without reproaching another; nor should we censure any Man in those Cases, but leave him to be judg'd by him that weigheth the Heart. It oftentimes happens, that he that eats may be more acceptable to G.o.d, than he that forbears; and he that breaks a Holy-day, than he that seems to observe it; and he that marries, is more acceptable to G.o.d, than a great many that live single. I who am but a Shadow, have spoken my Mind.

_Eu._ I wish I could have Conversation with such Shadows often. I think you have hit the Nail on the Head: But here is one that has lived a Batchelor, and not of the Number of Saints, who have made themselves Eunuchs for the Sake of the Kingdom of G.o.d but was made so by force, to gratify our Bellies, _till G.o.d shall destroy both them and Meats_. It is a Capon of my own feeding. I am a great Lover of boil'd Meats. This is a very good Soop, and these are choice Lettuces that are in it. Pray every one help himself to what he likes best. But that you may not be deceiv'd, I tell you, that we have a Course of Roast a coming, and after that some small Desert, and so conclude.

_Ti._ But we exclude your Wife from Table.

_Eu._ When you bring your own Wives, mine shall keep them Company. She would, if she were here, be nothing but a Mute in our Company. She talks with more Freedom among the Women, and we are more at Liberty to philosophise. And besides that, there would be Danger, lest we should be serv'd as _Socrates_ was, when he had several Philosophers at Table with him, who took more Pleasure in talking than they did in eating, and held a long Dispute, had all their Meat thrown on the Floor by _Xantippe_, who in a Rage overturn'd the Table.

_Ti._ I believe you have nothing of that to be afraid of: She's one of the best-humour'd Women in the World.

_Eu._ She is such a one indeed, that I should be loath to change her if I might; and I look upon myself to be very happy upon that Account. Nor do I like their Opinion, who think a Man happy, because he never had a Wife; I approve rather what the _Hebrew_ Sage said, _He that has a good Wife has a good Lot_.

_Ti._ It is commonly our own Fault, if our Wives be bad, either for loving such as are bad, or making them so; or else for not teaching them better.

_Eu._ You say very right, but all this While I want to hear the third Verse expounded: And methinks the divine _Theophilus_ looks as if he had a Mind to do it.

_Theo._ Truly my Mind was upon my Belly; but however, I'll speak my Mind, since I may do it without Offence.

_Eu._ Nay, it will be a Favour to us if you should happen to be in any Error, because by that Means you will give us Occasion of finding the Truth.

_Th._ The Sentence seems to be of the same Importance with that the Lord expresses by the Prophet _Hosea_, Chap. vi. _I desire Mercy and not Sacrifice, and the Knowledge of G.o.d more than Burnt-Offerings_. This is fully explain'd, and to the Life, by the Lord _Jesus_, in St. _Matthew_, Chap. ix. who being at Table in the House of _Levi_ the Publican, with several others of the same Stamp and Profession, the _Pharisees_, who were puff'd up with their external Observance of the Law, without any Regard to the Precepts of it, whereupon the whole Law and Prophets depend, (with a Design to alienate the Affections of his Disciples from him) ask'd them, why their Master sat at the Table of Publicans and Sinners. From whose Conversation those _Jews_, that would be accounted the more holy, abstain'd; to that Degree, that if any of the stricter Sort had met any of them by Chance, as soon as they came Home they would wash themselves. And when the Disciples, being yet but raw, could give no Answer; the Lord answer'd both for himself and them: _They_ (says he) _who are whole need not a Physician, but they that are sick; but go you and learn what that meaneth, I will have Mercy and not Sacrifice; for I came not to call the Righteous but Sinners_.

_Eu._ Indeed you have very handsomely explain'd the Matter, by the comparing of Texts, which is the best Way of expounding Scripture. But I would fain know what it is he calls Sacrifice, and what Mercy. For how can we reconcile it, that G.o.d should be against Sacrifices, who had commanded so many to be offered?

_Th._ How far G.o.d is against Sacrifices, he himself teaches us in the first Chapter of the Prophecy of _Isaiah_. There were certain legal Obligations among the _Jews_, which were rather Significations of Holiness, than of the Essence of it; of this Sort are Holy-Days, Sabbatisms, Fasts, Sacrifices; and there were certain other Obligations of perpetual Force, being good in their own Nature, and not meerly by being commanded. Now G.o.d was displeased with the _Jews_, not because they did observe the Rites and Ceremonies, but because being vainly puffed up with these, they neglected those Things which G.o.d does in a more especial Manner require of us; and wallowing in Avarice, Pride, Rapines, Hatred, Envy, and other Iniquities, they thought they merited Heaven, because that upon Holy-Days, they visited the Temple, offered Sacrifices, abstained from forbidden Meats, and frequently fasted; embracing the Shadow of Religion, and neglecting the Substance. But in that, he says, _I will have Mercy, and not Sacrifice_; I take it to be said according to the Idiom of the _Hebrew_ Tongue; that is to say, _Mercy rather than Sacrifices, as Solomon_ interprets it in this Text, _to do Mercy and Judgment, is more acceptable to the Lord than Sacrifices_. And again, the Scripture expresses all the charitable Offices to our Neighbour, under the Terms of Mercy, and eleemosynary Tenderness, which takes its Name from Pity. By Sacrifices, I suppose is intended, whatsoever respects corporal Ceremonies, and has any Affinity with Judaism, such as are the choice of Meats, appointed Garments, Fasting, Sacrifices, the saying over of Prayers, as a Boy says his Lesson: resting upon Holy-Days. These Things, as they are not to be neglected in their due Season, so they become displeasing to G.o.d, if a Man relying too much upon these Observances, shall neglect to do Acts of Mercy, as often as his Brother's Necessity requires it. And it has some Appearance of Holiness in it, to avoid the Conversation of wicked Men: But this ought to give Place as oft as there is an Opportunity offer'd of shewing Charity to our Neighbour. It is a Point of Obedience to rest upon Holy Days: But it would be very impious to make such a Conscience of a Day as to suffer a Brother to perish upon it. Therefore to keep the Lord's Day is a Kind of _Sacrifice_: But to be reconcil'd to my Brother is a Point of _Mercy_. And then, as for _Judgment_, though that may seem to respect Persons in Power; who oftentimes oppress the weak therewith, yet it seems reasonable enough in my Opinion that the poor Man should remind him of that in _Hosea, And the Knowledge of G.o.d more than burnt Offerings_. No Man can be said to keep the Law of G.o.d, but he that keeps it according to the Mind of G.o.d. The _Jews_ could lift up an a.s.s upon the Sabbath that was fallen into a Pit, and yet calumniated our Saviour for preserving a Man upon that Day. This was a preposterous Judgment, and not according to the Knowledge of G.o.d; for they did not consider that these Things were made for Man, and not Man for them. But I should have esteem'd it Presumption in me to have said these Things, if you had not commanded it; and I had rather learn of others Things more _a propos_.

_Eu._ This is so far from being a Presumption, that it looks rather like an Inspiration. But while we are thus plentifully feeding our Souls, we must not neglect their Companions.