Kitabı oku: «The Colloquies of Erasmus, Volume I», sayfa 12
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 God, 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 God's Assistance, 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 God, 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 God, 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 God but was made so by force, to gratify our Bellies, till God 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 God 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 God should be against Sacrifices, who had commanded so many to be offered?
Th. How far God 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 God 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 God 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 God, 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 God more than burnt Offerings. No Man can be said to keep the Law of God, but he that keeps it according to the Mind of God. The Jews could lift up an Ass 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 God; 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 à 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.
Ti. Who are those?
Eu. Our Bodies; are not they the Soul's Companions? I had rather call them so, than Instruments, Habitations or Sepulchres.
Ti. This is certainly to be plentifully refresh'd when the whole Man is refresh'd.
Eu. I see you are very backward to help yourselves; therefore, if you please, I'll order the Roast-Meat to be brought us, lest instead of a good Entertainment I should treat you with a long one. Now you see your Ordinary. Here is a Shoulder of Mutton, but it is a very fine one, a Capon and two Brace of Partridges. These indeed I had from the Market, this little Farm supply'd me with the rest.
Ti. It is a noble Dinner, fit for a Prince.
Eu. For a Carmelite, you mean. But such as it is you are welcome to it. If the Provision be not very dainty you have it very freely.
Ti. Your House is so full of Talk, that not only the Walls but the very Cup speaks.
Eu. What does it say?
Ti. No Man is hurt but by himself.
Eu. The Cup pleads for the Cause of the Wine. For it is a common Thing, if Persons get a Fever or the Head-ach by over drinking, to lay it upon the Wine, when they have brought it upon themselves by their Excess.
Soph. Mine speaks Greek. [Greek: En oinô alêtheia.] In Wine there's Truth (when Wine is in the Wit is out.)
Eu. This gives us to understand that it is not safe for Priests or Privy-Counsellors to give themselves so to Wine, because Wine commonly brings that to the Mouth that lay conceal'd in the Heart.
Soph. In old Time among the Egyptians it was unlawful for their Priests to drink any Wine at all, and yet in those Days there was no auricular Confession.
Eu. It is now become lawful for all Persons to drink Wine, but how expedient it is I know not. What Book is that, Eulalius, you take out of your Pocket? It seems to be a very neat one, it is all over gilded.
Eulal. It is more valuable for the Inside than the Out. It is St. Paul's Epistles, that I always carry about me, as my beloved Entertainment, which I take out now upon the Occasion of something you said, which minds me of a Place that I have beat my Brains about a long Time, and I am not come to a full Satisfaction in yet. It is in the 6th Chapter of the first Epistle to the Corinthians, All Things are lawful for me, but all Things are not expedient; all Things are lawful for me, but I will not be brought under the Power of any. In the first Place (if we will believe the Stoicks) nothing can be profitable to us, that is not honest: How comes Paul then to distinguish betwixt that which is lawful, and that which is expedient? It is not lawful to whore, or get drunk, how then are all Things lawful? But if Paul speaks of some particular Things only, which he would have to be lawful, I can't guess by the Tenor of the Place, which those particular Things are. From that which follows, it may be gather'd, that he there speaks of the Choice of Meats. For some abstain from Things offer'd to Idols, and others from Meats forbidden by Moses's Law. In the 8th Chapter he treats of Things offer'd to Idols, and in the 10th Chapter explaining the Meaning of this Place, says, All Things are lawful for me, but all Things are not expedient; all Things are lawful for me, but all Things edify not. Let no Man seek his own, but every Man the Things of another. Whatsoever is sold in the Shambles, eat ye. And that which St. Paul subjoins, agrees with what he said before: Meats for the Belly, and the Belly for Meats; but God shall destroy both it and them. Now that which has Respect to the Judaical Choice of Meats, is in the Close of the 10th Chapter. Give none Offence, neither to the Jews nor the Gentiles, nor to the Church of God; even as I please all Men in all Things, not seeking my own Profit, but the Profit of many, that they may be sav'd. Where in that he saith to the Gentiles, he seems to have Respect to Things offer'd to Idols; and where he speaketh to the Jews he seems to refer to the Choice of Meats; what he says to the Church of God appertains to the Weak, collected out of both Sorts. It was lawful, it seems, to eat of all Meats whatsoever, and all Things that are Clean to the Clean. But the Question remaining is, Whether it be expedient or no? The Liberty of the Gospel makes all Things lawful; but Charity has always a Regard to my Neighbour's Good, and therefore often abstains from Things lawful, rather chasing to condescend to what is for another's Advantage, than to make Use of its own Liberty. But now here arises a double Difficulty; first, that here is nothing that either precedes or follows in the Context that agrees with this Sense. For he chides the Corinthians for being Seditious, Fornicators, Adulterers, and given to go to Law before wicked Judges. Now what Coherence is there with this to say, All Things are lawful for me, but all Things are not expedient? And in the following Matter, he returns to the Case of Incontinence, which he had also repeated before, only leaving out the Charge of Contention: But the Body, says he, is not for Fornication, but for the Lord, and the Lord for the Body. But however, this Scruple may be solv'd too, because a little before, in the Catalogue of Sins, he had made Mention of Idolatry. Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers; now the Eating of Things offer'd to Idols is a certain Kind of Idolatry, and therefore he immediately subjoins, Meat is for the Belly, and the Belly for Meat. Intimating, that in a Case of Necessity, and for a Season, a Man may eat any Thing, unless Charity towards his Neighbour shall dissuade it: But that Uncleanness is in all Persons, and at all Times to be detested. It is Matter of Necessity that we eat, but that Necessity shall be taken away at the Resurrection of the Dead. But if we are lustful, that proceeds from Wickedness. But there is another Scruple that I can't tell how to solve, or how to reconcile to that Passage: But I will not be brought under the Power of any. For he says, he has the Power of all Things, and yet he will not be brought under the Power of any one. If he may be said to be under another Man's Power, that abstains for Fear of offending, it is what he speaks of himself in the ninth Chapter, For though I be free from all Men, yet have made myself Servant to all, that I may gain all. St. Ambrose stumbling, I suppose, at this Scruple, takes this to be the Apostle's genuine Sense for the better Understanding of what he says in the 9th Chapter, where he claims to himself the Power of doing that which the rest of the Apostles (either true or false) did, of receiving a Maintenance from them to whom he preach'd the Gospel. But he forbore this, although he might have done it, as a Thing expedient among the Corinthians, whom he reprov'd for so many and enormous Iniquities. And moreover, he that receives, is in some Degree in the Power of him from whom he receives, and suffers some Kind of Abatement in his Authority. For he that takes, cannot so freely reprove his Benefactor; and he that gives will not so easily take a Reprehension from him that he has obliged. And in this did the Apostle Paul abstain from that which was lawful, for the Credit of his apostolical Liberty, which in this Case he would not have to be rendered obnoxious to any one, that he might with the greater Freedom and Authority reprehend their Vices. Indeed, I like this Explication of St. Ambrose very well. But yet, if any Body had rather apply this Passage to Meats, St. Paul's, Saying, but I will not be brought under the Power of any, may be taken in this Sense: Although I may sometimes abstain from Meats offered to Idols, or forbidden by the Mosaical Law, out of Regard to the Salvation of my Brothers Souls, and the Furtherance of the Gospel; yet my Mind is free, well knowing that it is lawful to eat all Manner of Meats, according to the Necessity of the Body. But there were some false Apostles, who went about to persuade them, that some Meats, were in themselves, by their own Nature unclean, and were to be forborn, not upon Occasion only, but at all Times; and that as strict as Adultery or Murder. Now those that were thus misled, were reduced under another's Power, and fell from their Gospel Liberty. Theophylact (as I remember) is the only Man that advances an Opinion different from all these. It is lawful, says he, to eat all Sorts of Meats; but it is not expedient to eat to Excess; for from Luxury comes Lust. There is no Impiety, indeed, in this Sense; but it does not seem to me to be the genuine Sense of the Place. I have acquainted you with my Scruples, it will become your Charity to set me to Rights.
Eu. Your Discourse is, indeed, answerable to your Name, and one that knows how to propound Questions as you do, has no Need of any Body to answer them but himself. For you have so proposed your Doubts, as to put one quite out of doubt, altho' St. Paul, in that Epistle, (proposing to handle many Things at once) passes often from one Argument to another, repeating what he had intermitted.
Ch. If I were not afraid, that by my Loquacity I should divert you from eating your Dinners, and did think it were lawful to intermix any Thing out of profane Authors with sacred Discourses, I would venture to propose something that I read to Day; not so much with Perplexity, as with a singular Delight.
Eu. Whatsoever is pious, and conduces to good Manners, ought not to be called profane. The first Place must indeed be given to the Authority of the Scriptures; but nevertheless, I sometimes find some Things said or written by the Antients; nay, even by the Heathens; nay, by the Poets themselves, so chastly, so holily, and so divinely, that I cannot persuade myself, but that when they wrote them, they were divinely inspired; and perhaps the Spirit of Christ diffuses itself farther than we imagine; and that there are more Saints than we have in our Catalogue. To confess freely among Friends, I can't read Tully of Old Age, of Friendship, his Offices, or his Tusculan Questions, without kissing the Book, and Veneration for that divine Soul. And on the contrary, when I read some of our modern Authors, treating of Politics, Oeconomics and Ethics, good God! how cold they are in Comparison of these? Nay, how do they seem to be insensible of what they write themselves? So that I had rather lose Scotus and twenty more such as he, than one Cicero or Plutarch. Not that I am wholly against them neither; but because, by the reading of the one, I find myself become better; whereas, I rise from the other, I know not how coldly affected to Virtue, but most violently inclin'd to Cavil and Contention; therefore never fear to propose it, whatsoever it is.
Ch. Although all Tully's Books of Philosophy seem to breathe out something divine; yet that Treatise of Old Age, that he wrote in old Age, seems to me to be according to the Greek Proverb; the Song of the dying Swan. I was reading it to Day, and these Words pleasing me above the rest, I got 'em by Heart: Should it please God to give me a Grant to begin my Life again from my very Cradle, and once more to run over the Course of my Years I have lived, I would not upon any Terms accept of it: Nor would I, having in a Manner finished my Race, run it over again from the starting Place to the Goal: For what Pleasure has this Life in it? nay, rather, what Pain has it not? But if there were not, there would be undoubtedly in it Satiety or Trouble. I am not for bewailing my past Life as a great many, and learned Men too, have done, nor do I repent that I have liv'd; because, I have liv'd so, that I am satisfy'd I have not liv'd in vain. And when I leave this Life, I leave it as an Inn, and not as a Place of Abode. For Nature has given us our Bodies as an Inn to lodge in, and not to dwell in. O! glorious Day will that be, when I shall leave this Rabble-rout and Defilements of the World behind me, to go to that Society and World of Spirits! Thus far out of Cato. What could be spoken more divinely by a Christian? I wish all the Discourses of our Monks, even with their holy Virgins, were such as the Dialogue of this aged Pagan, with the Pagan Youths of his Time.
Eu. It may be objected, that this Colloquy of Tully's was but a Fiction.
Ch. It is all one to me, whether the Honour of these Expressions be given to Cato, who thought and spoke them, or to Cicero, whose Mind could form such divine Things in Contemplation, and whose Pen could represent such excellent Matter in Words so answerable to it; though indeed I am apt to think that Cato, if he did not speak these very Words, yet that in his familiar Conversation he us'd Words of the very same Import. For indeed, M. Tully was not a Man of that Impudence, to draw Cato otherwise than he was. Beside, that such an Unlikeness in a Dialogue would have been a great Indecorum, which is the thing chiefly to be avoided in this Sort of Discourse; and especially, at a Time when his Character was fresh in the Memories of all Men.
Th. That which you say is very likely: But I'll tell you what came into my Mind upon your Recital. I have often admired with myself, that considering that all Men wish for long Life, and are afraid of Death; that yet, I have scarce found any Man so happy, (I don't speak of old, but of middle-aged Men); but that if the Question were put to him, whether or no, if it should be granted him to grow young again, and run over the same good and ill Fortune that he had before, he would not make the same Answer that Cato did; especially passing a true Reflection upon the Mixture of Good and Ill of his past Life. For the Remembrance even of the pleasantest Part of it is commonly attended with Shame, and Sting of Conscience, insomuch that the Memory of past Delights is more painful to us, than that of past Misfortunes. Therefore it was wisely done of the ancient Poets in the Fable of Lethe, to represent the Dead drinking largely of the Waters of Forgetfulness, before their Souls were affected with any Desire of the Bodies they had left behind them.
Ur. It is a Thing well worthy of our Admiration, and what I myself have observ'd in some Persons. But that in Cato that pleases me the most is his Declaration. Neither am I sorry that I have liv'd. Where is the Christian, that has so led his Life, as to be able to say as much as this old Man? It is a common Thing for Men, who have scrap'd great Estates together by Hook or by Crook, when they are upon their Death Beds, and about to leave them, then to think they have not liv'd in vain. But Cato therefore thought, that he had not liv'd in vain, upon the Conscience of his having discharg'd all the Parts of an honest and useful Citizen, and an uncorrupted Magistrate; and that he should leave to Posterity, Monuments of his Virtue and Industry. And what could be spoken more divinely than this, I depart as from an Inn, and not an Habitation. So long we may stay in an Inn till the Host bids us be gone, but a Man will not easily be forc'd from his own House. And yet from hence the Fall of the House, or Fire, or some Accident drives us. Or if nothing of these happen, the Structure falls to Pieces with old Age, thereby admonishing us that we must change our Quarters.
Neph. That Expression of Socrates in Plato is not less elegant: Methinks, says he, the Soul of a Man is in the Body as in a Garrison, there is no quitting of it without the Leave of the Generals, nor no staying any longer in it, than during the Pleasure of him that plac'd him there. This Allusion of _Plato'_s, of a Garrison instead of a House, is the more significant of the two. For in a House is only imply'd Abode, in a Garrison we are appointed to some Duty by our Governor. And much to the same Purpose is it, that in Holy Writ the Life of Man is sometimes call'd a Warfare, and at other times a Race.
Ur. But Cato's Speech, methinks, seems to agree very well with that of St. Paul, who writing to the Corinthians, calls that heavenly Mansion, which we look for after this Life in one Place [Greek: oikian] a House, in another [Greek: oikêtêrion] a Mansion, and moreover (besides that) he calls the Body [Greek: skênos] a Tabernacle. For we also, (says he) who are in this Tabernacle, groan, being burthened.
Neph. Much after this Manner says St. Peter; And I think it meet (says he) as long as I am in this Tabernacle, to stir you up by putting you in Mind, being assured that I shall shortly put off this Tabernacle. And what else does Christ himself say to us, but that we should live and watch, as if we were presently to die: And so apply ourselves to honest Things, as if we were to live for ever? And when we hear these excellent Words of Cato, O that glorious Day, do we not seem to hear St. Paul himself saying, I desire to be dissolved, and to be with Christ?
Ch. How happy are they that wait for Death with such a Frame of Mind? But as for Cato's Speech, altho' it be an excellent one, methinks there is more Boldness and Arrogance in it, than becomes a Christian. Indeed, I never read anything in a Heathen, that comes nearer to a Christian, than what Socrates said to Crito, a little before he drank his Poison; Whether I shall be approv'd or not in the Sight of God, I cannot tell; but this I am certain of, that I have most affectionately endeavoured to please him; and I have a good Hope, that he will accept of my Endeavours. This great Man was diffident of his own Performances; but so, that being conscious to himself of the Propensity of his Inclination to obey the divine Will, he conceived a good Hope, that God, of his Goodness, would accept him for the Honesty of his Intentions.
Neph. Indeed, it was a wonderful Elevation of Mind in a Man, that knew not Christ, nor the holy Scriptures: And therefore, I can scarce forbear, when I read such Things of such Men, but cry out, Sancte Socrates, ora pro nobis; Saint Socrates, pray for us.
Ch. And I have much ado sometimes to keep myself from entertaining good Hopes of the Souls of Virgil and Horace.
Neph. But how unwillingly have I seen many Christians die? Some put their Trust in Things not to be confided in; others breathe out their Souls in Desperation, either out of a Consciousness of their lewd Lives, or by Reason of Scruples that have been injected into their Minds, even in their dying Hours, by some indiscreet Men.
Ch. It is no wonder to find them die so, who have spent their Time in philosophizing about Ceremonies all their Lives.
Neph. What do you mean by Ceremonies?
Ch. I'll tell you, but with Protestation over and over beforehand, that I don't find Fault with the Sacraments and Rites of the Church, but rather highly approve of them; but I blame a wicked and superstitious Sort of People, or (to put it in the softest Term) the simple and unlearned Persons, who teach People to put their Confidence in these Things, omitting those Things which make them truly Christians.
Neph. I don't yet clearly understand what it is you aim at.
Ch. I'll be plainer then. If you look into Christians in common, don't you find they live as if the whole Sum of Religion consisted in Ceremonies? With how much Pomp are the antient Rites of the Church set forth in Baptism? The Infant waits without the Church Door, the Exorcism is performed, the Catechizing is performed, Vows are made, Satan is abjured, with all his Pomps and Pleasures; then the Child is anointed, sign'd, season'd with Salt, dipt, a Charge given to his Sureties to see it well brought up; and the Oblation-Money being paid, they are discharged, and by this Time the Child passes for a Christian, and in some Sense is so. A little Time after, it is anointed again, and in Time learns to confess, receives the Sacrament, is accustom'd to rest upon Holy-Days, to hear Divine Service, to fast sometimes, to abstain from Flesh; and if he observes all these, he passes for an absolute Christian. He marries a Wife, and then comes on another Sacrament; he enters into Holy Orders, is anointed again, and consecrated, his Habit is chang'd, and then to Prayers. Now I approve of the doing of all this well enough; but the doing of them more out of Custom than Conscience, I don't approve; but to think that nothing else is requisite for the making a Christian, I absolutely disapprove: For the greatest Part of Men in the World trust to these Things, and think they have nothing else to do, but get Wealth by Right or Wrong, to gratify their Passions of Rage, Lust, Malice, Ambition: And this they do till they come upon their Death Bed; and then there follows more Ceremonies; Confession upon Confession, more Unction still, the Eucharist is administred; Tapers, the Cross, holy Water are brought in; Indulgencies are procured, if they are to be had for Love or Money; Orders are given for a magnificent Funeral; and then comes on another solemn Contract: When the Man is in the Agony of Death, there's one stands by bawling in his Ear, and now and then dispatches him before his Time, if he chance to be a little in Drink, or have better Lungs than ordinary. Now although these Things may be well enough, as they are done in Conformity to ecclesiastical Customs; yet there are some more internal Impressions, which have an Efficacy to fortify us against the Assaults of Death, by filling our Hearts with Joy, and helping us to go out of the World with a Christian Assurance.
