The Colloquies of Erasmus, Volume I

      _Phaselus iste, quem videtis, hospites,      Ait fuisse navium celerrimus.      My Guests, that Gally which you see      The most swift of the Navy is, says he._

For so was this Verse in the old Edition. Those who write Commentaries on these Places being ignorant of this, must of Necessity err many Ways. Neither indeed can that which immediately follows be perspicuous in the Latin. [Greek: Kai ara eoti sigônta legein; ditton gar esti to sigonta legein, to te ton legonta sigan, kai to ta legomena.] That they have render'd thus; Et putas, est tacentem dicere? Duplex enim est, tacentem dicere; et hunc dicere tacentem, et quæ dicuntur. Are not these Words more obscure than the Books of the Sibyls?

Hi. I am not satisfy'd with the Greek.

Le. I'll interpret it as well as I can. Is it possible for a Man to speak while he is silent? This Interrogation has a two-Fold Sense, the one of which is false and absurd, and the other may be true; for it cannot possibly be that he who speaks, should not speak what he does speak; that is that he should be silent while he is speaking; but it is possible, that he who speaks may be silent of him who speaks. Although this Example falls into another Form that he adds a little after. And again, I admire, that a little after, in that kind of Ambiguity that arises from more Words conjoin'd, the Greeks have chang'd the Word Seculum into the Letters, [Greek: epistasthai ta grammata], seeing that the Latin Copies have it, scire seculum. For here arises a double Sense, either that the Age itself might know something, or that somebody might know the Age. But this is an easier Translation of it into [Greek: aiôna] or [Greek: kosmon], than into [Greek: grammata]. For it is absurd to say that Letters know any Thing; but it is no absurdity to say, something is known to our Age, or that any one knows his Age. And a little after, where he propounds an Ambiguity in the Accent, the Translator does not stick to put Virgil's Words instead of Homer's, when there was the same Necessity in that Example, quicquid dicis esse, hoc est, What thou sayst is, it is. Aristotle out of Homer says, [Greek: ou kataputhetai ombrô], if [Greek: ou] should be aspirated and circumflected, it sounds in Latin thus; Cujus computrescit pluviâ; by whose Rain it putrifies; but if [Greek: ou] be acuted and exile, it sounds, Non computrescit pluviâ; it does not putrify with Rain; and this indeed is taken out of the Iliad [Greek: ps]. Another is, [Greek: didomen de oi euchos aresthai]: the Accent being placed upon the last Syllable but one, signifies, grant to him; but plac'd upon the first Syllable [Greek: didomen], signifies, we grant. But the Poet did not think Jupiter said, we grant to him; but commands the Dream itself to grant him, to whom it is sent to obtain his Desire. For [Greek: didomen], is used for [Greek: didonai]. For these two of Homer, these two are added out of our Poets; as that out of the Odes of Horace.

      Me tuo longas pereunte noctes,                         Lydia, dormis.

For if the Accent be on me being short, and tu be pronounc'd short, it is one Word metuo; that is, timeo, I am afraid: Although this Ambiguity lies not in the Accent only, but also arises from the Composition.

They have brought another Example out of Virgil:

Heu quia nam tanti cinxerunt aethera nymbi!

Although here also the Ambiguity lies in the Composition.

Hi. Leonard, These Things are indeed Niceties, worthy to be known; but in the mean Time, I'm afraid our Entertainment should seem rather a Sophistical one, than a Poetical one: At another Time, if you please, we'll hunt Niceties and Criticisms for a whole Day together.

Le. That is as much as to say, we'll hunt for Wood in a Grove, or seek for Water in the Sea.

Hi. Where is my Mouse?

Mou. Here he is.

Hi. Bid Margaret bring up the Sweet-Meats.

Mus. I go, Sir.

Hi. What! do you come again empty-handed?

Mus. She says, she never thought of any Sweet-Meats, and that you have sat long enough already.

Hi. I am afraid, if we should philosophize any longer, she'll come and overthrow the Table, as Xantippe did to Socrates; therefore it is better for us to take our Sweet-Meats in the Garden; and there we may walk and talk freely; and let every one gather what Fruit he likes best off of the Trees.

Guests. We like your Motion very well.

Hi. There is a little Spring sweeter than any Wine.

Ca. How comes it about, that your Garden is neater than your Hall?

Hi. Because I spend most of my Time here. If you like any Thing that is here, don't spare whatever you find. And now if you think you have walk'd enough, what if we should sit down together under this Teil Tree, and rouze up our Muses.

Pa. Come on then, let us do so.

Hi. The Garden itself will afford us a Theme.

Pa. If you lead the Way, we will follow you.

Hi. Well, I'll do so. He acts very preposterously, who has a Garden neatly trimm'd up, and furnish'd with various Delicacies, and at the same Time, has a Mind adorn'd with no Sciences nor Virtues.

Le. We shall believe the Muses themselves are amongst us, if thou shalt give us the same Sentence in Verse.

Hi. That's a great Deal more easy to me to turn Prose into Verse, than it is to turn Silver into Gold.

Le. Let us have it then:

_Hi. Cui renidet hortus undiquaque flosculis,

        Animumque nullis expolitum dotibus        Squalere patitur, is facit praepostere.        Whose Garden is all grac'd with Flowers sweet,        His Soul mean While being impolite,        Is far from doing what is meet._

Here's Verses for you, without the Muses or Apollo; but it will be very entertaining, if every one of you will render this Sentence into several different Kinds of Verse.

Le. What shall be his Prize that gets the Victory?

Hi. This Basket full, either of Apples, or Plumbs, or Cherries, or Medlars, or Pears, or of any Thing else he likes better.

Le. Who should be the Umpire of the Trial of Skill?

Hi. Who shall but Crato? And therefore he shall be excused from versifying, that he may attend the more diligently.

Cr. I'm afraid you'll have such a Kind of Judge, as the Cuckoo and Nightingal once had, when they vy'd one with the other, who should sing best.

Hi. I like him if the rest do.

Gu. We like our Umpire. Begin, Leonard.

_Le. Cui tot deliciis renidet hortus,

       Herbis, fioribus, arborumque foetu,       Et multo et vario, nec excolendum       Curat pectus et artibus probatis,       Et virtutibus, is mihi videtur       Lævo judicio, parumque recto.       Who that his Garden shine doth mind       With Herbs and Flowers, and Fruits of various kind;       And in mean While, his Mind neglected lies       Of Art and Virtue void, he is not wise._

I have said.

Hi. Carinus bites his Nails, we look for something elaborate from him.

Ca. I'm out of the poetical Vein.

        _Cura cui est, ut niteat hortus flosculis ac foetibus,           Negligenti excolere pectus disciplinis optimis;           Hic labore, mihi ut videtur, ringitur praepostero.           Whose only Care is that his Gardens be           With Flow'rs and Fruits furnish'd most pleasantly,           But disregards his Mind with Art to grace,           Bestows his Pains and Care much like an Ass._

Hi. You han't bit your Nails for nothing.

Eu. Well, since my Turn is next, that I may do something,

        _Qui studet ut variis niteat cultissimus hortus           Deliciis, patiens animum squalere, nec ullis           Artibus expoliens, huic est praepostera cura.           Who cares to have his Garden neat and rare.           And doth of Ornaments his Mind leave bare,           Acts but with a preposterous Care._

We have no Need to spur Sbrulius on, for he is so fluent at Verses, that he oftentimes tumbles 'em out, before he is aware.

Sb. _Cui vernat hortus cultus et elegans,

        Nee pectus uttis artibus excolit;        Praepostera is mra laborat.           Sit ratio tibiprima mentis.        Who to make his Garden spring, much Care imparts,        And yet neglects his Mind to grace with Arts,        Acts wrong: Look chiefly to improve thy Parts._

Pa. _Quisquis accurat, variis ut hortus

        Floribus vernet, neque pectus idem        Artibus sanctis colit, hunc habet praepostera cura.        Who to his Soul prefers a Flower or worse,        May well be said to set the Cart before the Horse._

Hi. Now let us try to which of us the Garden will afford the most Sentences.

Le. How can so rich a Garden but do that? even this Rose-Bed will furnish me with what to say. As the Beauty of a Rose is fading, so is Youth soon gone; you make haste to gather your Rose before it withers; you ought more earnestly to endeavour that your Youth pass not away without Fruit.

Hi. It is a Theme very fit for a Verse.

Ca. As among Trees, every one hath its Fruits: So among Men, every one hath his natural Gift.

Eu. As the Earth, if it be till'd, brings forth various Things for human Use; and being neglected, is covered with Thorns and Briars: So the Genius of a Man, if it be accomplish'd with honest Studies, yields a great many Virtues; but if it be neglected, is over-run with various Vices.

Sb. A Garden ought to be drest every Year, that it may look handsome: The Mind being once furnish'd with good Learning, does always flourish and spring forth.

Pa. As the Pleasantness of Gardens does not draw the Mind off from honest Studies, but rather invites it to them: So we ought to seek for such Recreations and Divertisements, as are not contrary to Learning.

Hi. O brave! I see a whole Swarm of Sentences. Now for Verse: But before we go upon that, I am of the Mind, it will be no improper nor unprofitable Exercise to turn the first Sentence into Greek Verse, as often as we have turn'd it into Latin. And let Leonard begin, that has been an old Acquaintance of the Greek Poets.

Le. I'll begin if you bid me.

Hi. I both bid and command you.

Le. [Greek: Hôi kêpos estin anthesin gelôn kalois,

           Ho de nous mal auchmôn tois kalois muthêmasin,           Ouk esti kompsos outos, ouk orthôs phronei,           Peri pleionos poiôn ta phaul, ê kreittona].           He never entered Wisdom's Doors           Who delights himself in simple Flowers,           And his foul Soul neglects to cleanse.           This Man knows not what Virtue means.

I have begun, let him follow me that will.

Hi. Carinus.

Ca. Nay, Hilary.

Le. But I see here's Margaret coming upon us of a sudden, she's bringing I know not what Dainties.

Hi. If she does so, my Fury'll do more than I thought she'd do. What hast brought us?

Ma. Mustard-Seed, to season your Sweet-Meats. An't you ashamed to stand prating here till I can't tell what Time of Night? And yet you Poets are always reflecting against Womens Talkativeness.

Cr. Margaret says very right, it is high Time for every one to go Home to Bed: At another Time we'll spend a Day in this commendable Kind of Contest.

Hi. But who do you give the Prize to?

Cr. For this Time I allot it to myself. For no Body has overcome but I.

Hi. How did you overcome that did not contend at all.

Cr. Ye have contended, but not try'd it out. I have overcome Marget, and that is more than any of you could do.

Ca. Hilary. He demands what's his Right, let him have the Basket.

AN ENQUIRY CONCERNING FAITH

The ARGUMENT

This Inquisition concerning Faith, comprehends the Sum and Substance of the Catholick Profession. He here introduces a Lutheran that by the Means of the orthodox Faith, he may bring either Party to a Reconciliation. Concerning Excommunication, and the Popes Thunderbolts. And also that we ought to associate ourselves with the Impious and Heretical, if we have any Hope of amending them. Symbolum is a military Word. A most divine and elegant Paraphrase upon the Apostles Creed.

AULUS, BARBATUS.

AU. Salute freely, is a Lesson for Children. But I can't tell whether I should bid you be well or no.

Ba. In Truth I had rather any one would make me well, than bid me be so. Aulus, Why do you say that?

Au. Why? Because if you have a Mind to know, you smell of Brimstone, or Jupiter's Thunderbolt.

Ba. There are mischievous Deities, and there are harmless Thunderbolts, that differ much in their Original from those that are ominous. For I fancy you mean something about Excommunication.

Au. You're right.

Ba. I have indeed heard dreadful Thunders, but I never yet felt the Blow of the Thunderbolt.

Au. How so?

Ba. Because I have never the worse Stomach, nor my Sleep the less sound.

Au. But a Distemper is commonly so much the more dangerous, the less it is felt. But these brute Thunderbolts as you call 'em, strike the Mountains and the Seas.

Ba. They do strike 'em indeed, but with Strokes that have no effect upon 'em. There is a Sort of Lightning that proceeds from a Glass or a Vessel of Brass.

Au. Why, and that affrights too.

Ba. It may be so, but then none but Children are frighted at it. None but God has Thunderbolts that strike the Soul.

Au. But suppose God is in his Vicar.

Ba. I wish he were.

Au. A great many Folks admire, that you are not become blacker than a Coal before now.

Ba. Suppose I were so, then the Salvation of a lost Person were so much the more to be desired, if Men followed the Doctrine of the Gospel.

Au. It is to be wished indeed, but not to be spoken of.

Ba. Why so?

Au. That he that is smitten with the Thunderbolt may be ashamed and repent.

Ba. If God had done so by us, we had been all lost.

Au. Why so?

Ba. Because when we were Enemies to God, and Worshippers of Idols, fighting under Satan's Banner, that is to say, every Way most accursed; then in an especial Manner he spake to us by his Son, and by his treating with us restored us to Life when we were dead.

Au. That thou say'st is indeed very true.

Ba. In Truth it would go very hard with all sick Persons, if the Physician should avoid speaking to 'em, whensoever any poor Wretch was seized with a grievous Distemper, for then he has most Occasion for the Assistance of a Doctor.

Au. But I am afraid that you will sooner infect me with your Distemper than I shall cure you of it. It sometimes falls out that he that visits a sick Man is forced to be a Fighter instead of a Physician.

Ba. Indeed it sometimes happens so in bodily Distempers: But in the Diseases of the Mind you have an Antidote ready against every Contagion.

Au. What's that?

Ba. A strong Resolution not to be removed from the Opinion that has been fixed in you. But besides, what Need you fear to become a Fighter, where the Business is managed by Words?

Au. There is something in what you say, if there be any Hope of doing any good.

Ba. While there is Life there is Hope, and according to St. Paul, Charity can't despair, because it hopes all Things.

Au. You observe very well, and upon this Hope I may venture to discourse with you a little; and if you'll permit me, I'll be a Physician to you.

Ba. Do, with all my Heart.

Au. Inquisitive Persons are commonly hated, but yet Physicians are allowed to be inquisitive after every particular Thing.

Ba. Ask me any Thing that you have a Mind to ask me.

Au. I'll try. But you must promise me you'll answer me sincerely.

Ba. I'll promise you. But let me know what you'll ask me about.

Au. Concerning the Apostles Creed.

Ba. Symbolum is indeed a military Word. I will be content to be look'd upon an Enemy to Christ, if I shall deceive you in this Matter.

Au. Dost thou believe in God the Father Almighty, who made the Heaven and Earth.

Ba. Yes, and whatsoever is contained in the Heaven and Earth, and the Angels also which are Spirits.

Au. When thou say'st God, what dost thou understand by it?

Ba. I understand a certain eternal Mind, which neither had Beginning nor shall have any End, than which nothing can be either greater, wiser, or better.

Au. Thou believest indeed like a good Christian.

Ba. Who by his omnipotent Beck made all Things visible or invisible; who by his wonderful Wisdom orders and governs all Things; who by his Goodness feeds and maintains all Things, and freely restored Mankind when fallen.

Au. These are indeed three especial Attributes in God: But what Benefit dost thou receive by the Knowledge of them?

Ba. When I conceive him to be Omnipotent, I submit myself wholly to him, in comparison of whose Majesty, the Excellency of Men and Angels is nothing. Moreover, I firmly believe whatsoever the holy Scriptures teach to have been done, and also that what he hath promised shall be done by him, seeing he can by his single Beck do whatsoever he pleases, how impossible soever it may seem to Man. And upon that Account distrusting my own Strength, I depend wholly upon him who can do all Things. When I consider his Wisdom, I attribute nothing at all to my own, but I believe all Things are done by him righteously and justly, although they may seem to human Sense absurd or unjust. When I animadvert on his Goodness, I see nothing in myself that I do not owe to free Grace, and I think there is no Sin so great, but he is willing to forgive to a true Penitent, nor nothing but what he will freely bestow on him that asks in Faith.

Au. Dost thou think that it is sufficient for thee to believe him to be so?

Ba. By no Means. But with a sincere Affection I put my whole Trust and Confidence in him alone, detesting Satan, and all Idolatry, and magic Arts. I worship him alone, preferring nothing before him, nor equalling nothing with him, neither Angel, nor my Parents, nor Children, nor Wife, nor Prince, nor Riches, nor Honours, nor Pleasures; being ready to lay down my Life if he call for it, being assur'd that he can't possibly perish who commits himself wholly to him.

Au. What then, dost thou worship nothing, fear nothing, love nothing but God alone?

Ba. If I reverence any Thing, fear any Thing, or love any Thing, it is for his Sake I love it, fear it, and reverence it; referring all Things to his Glory, always giving Thanks to him for whatsoever happens, whether prosperous or adverse, Life or Death.

Au. In Truth your Confession is very sound so far. What do you think concerning the second Person?

Ba. Examine me.

Au. Dost thou believe Jesus was God and Man?

Ba. Yes.

Au. Could it be that the same should be both immortal God and mortal Man?

Ba. That was an easy Thing for him to do who can do what he will: And by Reason of his divine Nature, which is common to him with the Father, whatsoever Greatness, Wisdom, and Goodness I attribute to the Father, I attribute the same to the Son; and whatsoever I owe to the Father, I owe also to the Son, but only that it hath seemed good to the Father to bestow all Things on us through him.

Au. Why then do the holy Scriptures more frequently call the Son Lord than God?

Ba. Because God is a Name of Authority, that is to say, of Sovereignty, which in an especial Manner belongeth to the Father, who is absolutely the Original of all Things, and the Fountain even of the Godhead itself. Lord is the Name of a Redeemer and Deliverer, altho' the Father also redeemed us by his Son, and the Son is God, but of God the Father. But the Father only is from none, and obtains the first Place among the divine Persons.

Au. Then dost thou put thy Confidence in Jesus?

Ba. Why not?

Au. But the Prophet calls him accursed who puts his Trust in Man.

Ba. But to this Man alone hath all the Power in Heaven and Earth been given, that at his Name every Knee should bow, both of Things in Heaven, Things in Earth, and Things under the Earth. Although I would not put my chief Confidence and Hope in him, unless he were God.

Au. Why do you call him Son?

Ba. Lest any should imagine him to be a Creature.

Au. Why an only Son?

Ba. To distinguish the natural Son from the Sons by Adoption, the Honour of which Sirname he imputes to us also, that we may look for no other besides this Son.

Au. Why would he have him to be made Man, who was God?

Ba. That being Man, he might reconcile Men to God.

Au. Dost thou believe he was conceived without the Help of Man, by the Operation of the holy Ghost, and born of the undented Virgin Mary, taking a mortal Body of her Substance?

Ba. Yes.

Au. Why would he be so born?

Ba. Because it so became God to be born, because it became him to be born in this Manner, who was to cleanse away the Filthiness of our Conception and Birth. God would have him to be born the Son of Man, that we being regenerated into him, might be made the Sons of God.

Au. Dost thou believe that he lived here upon Earth, did Miracles, taught those Things that are recorded to us in the Gospel?

Ba. Ay, more certainly than I believe you to be a Man.

Au. I am not an Apuleius turned inside out, that you should suspect that an Ass lies hid under the Form of a Man. But do you believe this very Person to be the very Messiah whom the Types of the Law shadowed out, which the Oracle of the Prophets promised, which the Jews looked for so many Ages?

Ba. I believe nothing more firmly.

Au. Dost thou believe his Doctrine and Life are sufficient to lead us to perfect Piety?

Ba. Yes, perfectly sufficient.

Au. Dost thou believe that the same was really apprehended by the Jews, bound, buffeted, beaten, spit upon, mock'd, scourg'd under Pontius Pilate; and lastly, nailed to the Cross, and there died?

Ba. Yes, I do.

Au. Do you believe him to have been free from all the Law of Sin whatsoever?

Ba. Why should I not? A Lamb without Spot.

Au. Dost thou believe he suffered all these Things of his own accord?

Ba. Not only willingly, but even with great Desire; but according to the Will of his Father.

Au. Why would the Father have his only Son, being innocent and most dear to him, suffer all these Things?

Ba. That by this Sacrifice he might reconcile to himself us who were guilty, we putting our Confidence and Hope in his Name.

Au. Why did God suffer all Mankind thus to fall? And if he did suffer them, was there no other Way to be found out to repair our Fall?

Ba. Not human Reason, but Faith hath persuaded me of this, that it could be done no Way better nor more beneficially for our Salvation.

Au. Why did this Kind of Death please him best?

Ba. Because in the Esteem of the World it was the most disgraceful, and because the Torment of it was cruel and lingring, because it was meet for him who would invite all the Nations of the World unto Salvation, with his Members stretch'd out into every Coast of the World, and call off Men, who were glew'd unto earthly Cares, to heavenly Things; and, last of all, that he might represent to us the brazen Serpent that Moses set up upon a Pole, that whoever should fix his Eyes upon it, should be heal'd of the Wounds of the Serpent, and fulfil the Prophet's Promise, who prophesied, say ye among the Nations, God hath reign'd from a Tree.