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• The Religious Pilgrimage.
• ΙΧΘϒΟΦΑΓΙΑ.
• The Funeral.
• Echo.
• ΠΟΛϒΔΑΙΤΙΑ, Or, the Unequal Feast.
• Of Things and Words.
• Charon.
• The Assembly of Grammarians.
• ΑΓΑΜΟΣ ΓΑΜΟΣ, Or, the Unequal Marriage.
• The Imposture.
• Cyclops, Or the Gospel-carrier.
• ΑΠΡοΣΔΙοΝϒΣΑ the Impertinents, Or Crosspurposes.
• The False Knight: Or, ΙΠΠΕϒΣ ΑΝΙΠΠΟΣ·
• ΑΣΤΡΑΓΑΛΙΣΜΟΣ.
• ΓϒΝΑΙΚΟΣϒΝΕΔΡΙΟΝ. the Assembly Or Parliament of Women.
• Diluculum: Or, the Early Rising.
• ΝΗΦΑΛΙοΝ ΣϒΜΠοΣΙοΝ. the Sober Feast.
• The Notable Art.
• The Sermon, Or Merdardus.
• The Lover of Glory.
• Opulentia Sordida, Or the Wealthy Miser.
• The Seraphick Funeral.
• Amicitia, Or Friendship.
• Problema.
• The Epicurean.
• The Conflict Between Thalia and Barbarism.
• Des. Erasmus of Rotterdam to the Reader,: Concerning the Profitableness of Colloquies.
• Erasmus of Rotterdam, of the Method of Study, to Christianus of Lubeck.

The SERMON, or MERDARDUS.

The Argument.

HILARY and LEVINUS.

HIL.

Good God! What Monsters there are in the World! What, Men in holy Orders to be asham’d of nothing! why certainly they think they are talking to Mushrooms, and not to Men.

What’s that which Hilary mutters to himself? I fancy he’s making Verses.

Hil.

What would I give, had I but the stopping of that Babbler’s nasty Mouth with a Turd?

Lev.

I’ll speak to him. How now? what, Hilary not merry!

Hil.

You’re come in very good Time, Levinus, for me to discharge myself of this Uneasiness too.

Lev.

If you discharge your Stomach, I had rather you should do it into a Bason than upon me. But prithee, what’s the Matter, and where have you been?

Hil.

Been! I have been hearing a Sermon.

Lev.

But what should a Poet concern himself with Sermons for?

Hil.

I have no Aversion to holy Duties, but I have happen’d to drop into this Performance, which is to be call’d so in the Sense that Virgil calls Avarice so: But it is such Sort of Billingsgate Parsons as these, that are the Occasion that I seldom go to Church.

Lev.

But where was this Sermon preach’d?

Hil.

In the Cathedral.

Lev.

What, in the Afternoon? Men commonly take a Nap after Dinner.

Hil.

I wish all that were hearing that Babbler had been asleep, for he was scarce fit to preach to a Flock of Geese.

Lev.

A Goose is a noisy Creature. But they say St. Francis once preach’d to a Sisterhood of little Birds, who heard him with a great Deal of Attention. But prithee tell me, do they use to preach on Saturdays?

Hil.

Yes, they do in Honour of the Virgin Mary; for Christ’s Day is on Sunday, and it is meet the Mother should be serv’d first.

Lev.

What was the Text?

Hil.

He went thro’ the Song of the Virgin Mary.

Lev.

That’s a very common Argument.

Hil.

The fitter for him that preach’d upon it, for I believe he never learn’d any Argument but this; as they say there p. 233 are some Priests who can say no Part of the Common Prayer, but the Service for the Dead.

Lev.

Well then, let him be call’d the Magnificat Preacher, or if you will, the Magnificatarian. But what Sort of a Fellow is he? what Habit does he wear?

Hil.

He’s a Wolf in Sheep’s Cloathing.

Lev.

What House did he come out of?

Hil.

The Franciscans.

Lev.

How say you, a Franciscan? what, one of that holy Order? It may be he is one of those that are call’d Gaudentes, that wear Garments of a brown Colour, whole Shoes, a white Girdle; and make no Scruple (I tremble to speak it) to touch Money with their bare Fingers.

Hil.

Nay, none of them, I’ll assure you; but of those that call themselves Observants, that wear Ash-colour’d Garments, Hempen Girdles, cut and slash’d Shoes, and would rather commit Murder than touch Money without Gloves.

Lev.

It is no strange Thing for a Nettle to grow in a Rose-Bed; but who brought this Fool upon the Stage?

Hil.

You’d say so the rather, if you were but to see the Buffoon. He was a swindging great Fellow, with a red Face, a paunch Gut, and a hopper Arse: You would take him to be a Master of the Science, and one that I verily believe drinks more than one Pint of Wine at a Meal.

Lev.

But how can one come by so much Wine, that has no Money to buy it?

Hil.

King Ferdinand allows them four Pints a Day out of his Cellar.

Lev.

A Bounty indeed very ill bestow’d: But it may be he was a Man of Learning.

Hil.

Nothing in the World but Impudence and Noise.

Lev.

But how came Ferdinand to be so much out of the Way, as to bestow his Bounty upon a Blockhead?

Hil.

Why, to tell you in brief, his pious Inclination and bounteous Disposition led him aside; he was recommended to him, and he was one of them that carried his Head upon his right Shoulder.

Lev.

So Christ hung upon the Cross. But was there a great Auditory?

Hil.

How could it be otherwise at Augsburg, in the great Church there, where there was so great a Concourse of Sovereign Princes, whom the Emperor Charles had drawn together from all Parts of Germany, Italy, Spain and England? And besides, there were a great many Men of Learning present at the Sermon, especially of the Courtiers.

Lev.

I should wonder if such a Swine should produce any Thing worthy of such an Auditory.

Hil.

I’ll assure you he did produce a great many Things worthy of himself.

Lev.

What were they, prithee? but first, pray tell me his Name.

Hil.

That is not convenient.

Lev.

Why so, Hilary?

Hil.

I don’t love to gratify such Fellows.

Lev.

Prithee hold thy Tongue: Is that a gratifying of them to expose ’em?

Hil.

It is the greatest Gratification in the World to them to become noted, be it by what Means it will.

Lev.

Well do but tell me the Name, I won’t mention it again.

Hil.

He is call’d Merdardus.

Lev.

Merdardus! phoo, I know him very well; he’s the very same Man that lately at an Entertainment call’d our Erasmus a Devil.

Hil.

He did so: but however, he was taken up for it; for those that were the most favourable to him, took it to be the effect of his Wine, and look’d upon it accordingly.

Lev.

But what Excuse had he when he was reprov’d for it?

Hil.

He said he did not speak it seriously.

Lev.

Seriously! how should he, when he had neither Seriousness nor Sense in him?

Hil.

But it is, in my Opinion, and also of all learned Men, an unsufferable Thing, that this nasty Fellow should set forth his nasty Ware so publickly, in so venerable a Place, p. 235 before such an Auditory, and in the hearing of so many great Princes.

Lev.

I am with Child to hear what it was he said.

Hil.

He foolishly raved against our Erasmus, saying a great many scurvy Things of him, the Substance of which was as follows: There is, says he, in our Days a new up-start Doctor call’d Erasmus: My Tongue fail’d me, I would have said Asinus. Then he inform’d the People what Asinus signify’d in the German Tongue.

Lev.

A very comical Fancy!

Hil.

Was it so very comical, do you think? I think it was rather very foolish.

Lev.

Was it not very comical that such an Ass as he should call any Body Ass, and much less Erasmus? I am confident, had Erasmus been there, he would not have forborn laughing.

Hil.

In Truth, he resembles an Ass as much by his Stupidity, as he does by the Colour of his Cloaths.

Lev.

I believe all Arcadia does not produce an Ass that is so much of an Ass, or better deserves to be fed with Hay than he does.

Hil.

In short, he is Apuleius turn’d inside out; for Apuleius hid a Man under the Form of an Ass, but this Fellow hides an Ass under the Shape of a Man.

Lev.

In short, we make so many of these Asses pamper’d with Wine and Dainties, that it’s no Wonder if they bite and kick all that come near them.

Hil.

This Dr. Ass, says he, presumes to correct the Magnificat, notwithstanding it is a Song of the holy Spirit’s own inditing, pronounced by the Mouth of the most holy Virgin herself.

Lev.

I know the Proverb of the Brothers.

Hil.

And then he sets it out in Words, as tho’ it was the utmost Pitch of Blasphemy.

Lev.

Now my Heart aches for Fear of the Crime committed.

Hil.

Why, he said Erasmus had translated that which the Church uses in the Litany in these Words: Quia respexit Dominus humilitatem ancillae suae, thus, Quia respexit vilitatem ancillae suae.—Because the Lord hath regarded the Lowliness of his Handmaid; he has translated it, The Lord hath regarded the Vileness of his Handmaid. And that Word sounds worse in High-Dutch, than it does in Latin.

Lev.

Who will not own that it were a horrid Blasphemy for any one to call the most holy Mother of Christ (who was higher in Dignity than the Angels themselves) a vile Handmaid?

Hil.

Why, suppose any one should call the Apostles themselves unprofitable Servants?

Lev.

I would find Faggots to burn such a Blasphemer.

Hil.

What if any one should say that famous Apostle Paul was unworthy the Name of an Apostle?

Lev.

I would have him burnt for a Heretick.

Hil.

And yet Christ himself, that Teacher who cannot be refuted, taught his Apostles to speak after this Manner: When you have done whatsoever is commanded you, say, We are unprofitable Servants. And St. Paul, not unmindful of this command, says of himself, I am the least of all the Apostles, and not worthy the Name of an Apostle.

Lev.

Ay, but when godly Men say such Things of themselves, it is their Modesty, than which nothing is more wellpleasing to God: But if any Body else should say such Things of them, especially such as are gone to Heaven, it would be Blasphemy.

Hil.

You have made out the Matter finely: then if Erasmus has said that the adorable Virgin was a vile Handmaid of the Lord’s, there is no Body but would say this was impiously spoken. But inasmuch as she speaks of herself after that Manner, it is for her Glory, and furnishes us with an Example of Modesty; because as whatsoever we are, we are by the Grace of God; so the greater any Person is, the more humbly he ought to behave himself.

Lev.

I agree with you so far. But those Persons, when they say they correct, intend to corrupt or falsify. But then we ought to see, whether the Word vilitas answers to the Greek Word that Luke made Use of.

Hil.

For that very Purpose I made Haste from the Sermon, to consult the Text.

Lev.

Pray let me hear what you gather’d thence.

Hil.

The Words which Luke, by the Inspiration of the Holy Spirit, writ with his holy Fingers, are thus, ὅτι ἐπέβλεψεν επὶ τὴν ταπείνωσιν τη̂ς δούλης ἀυτονˆ; our Erasmus has translated, Quia respexit ad humilitatem ancillae suae. He only adds the Preposition, which Luke himself did not leave out; which is no inelegant Latin, nor is superfluous as to the Sense. Terence in Phormio speaks in the same Form, Respice ad me. But in the Annotations we find, Luke rather said, aspice ad me, than respice ad me.

Lev.

Why then, is there any Difference between respicere and aspicere?

Hil.

Not very much, but there is some: He respicit, who, turning his Head, looks at those Things that are behind him; He aspicit, who simply looks upon. As in Terence, Phædria looks upon Thais coming out of Doors, saying, Totus, Parmeno, tremo horreoque postquam aspexi hanc. But the Brother Chaerea speaks thus, Quum huc respicio ad virginem; for he had turned himself toward the old Man, and when he had done, turned his Body back again to the Maid. But yet sometimes respicere is used, for to have Regard to, or Care of any Thing, either coming on us, or that is present: So the Satyrist uses it;

• Respicere extremae jussit spatia ultima vitae.

For Death follows us as pressing upon our Backs, at which we look back as often as we think of it. And Terence says, Respice senectutem tuam: Therefore he, that being intent upon any Thing else, does not take Care of his Children, is said illos non respicere: And on the other Hand, he that throwing off other Cares, turns his Thoughts this Way, is very elegantly said respicere. But God, at one View, sees all Things past, present, and to come; but yet in the holy Scripture he speaks to us after the Manner of Men. He is said aversari those whom he rejects, respicere those whom he bestows his Favour upon, after having seemed to neglect them for some Time. But Luke had expressed this more fully, if he had said ἀπέβλεψεν; now we read it ἐπέβλεψεν: but read which you will, the Sense is much the same.

Lev.

But then the Preposition repeated seems to be superfluous.

Hil.

It is certain the Latins speak in this Manner; Accessit ad me; appulit animum ad scribendum. I don’t think the Preposition is superfluous in this Sentence: For he may be said respicere, who happens to look back, directing his Sight to no particular Object; but when it is expressed respexit ad me, there is a peculiar Favour of the Person’s being willing to succour this or that Person expressed. So aspicimus Things sometimes that come in the Way by Chance, that we have no certain Care of, nay, even those Things that we have no Mind to see: But whosoever ad aliquem aspicit, is in a peculiar Manner attent to that which he beholds. And then again, aspicimus, we behold many Things at once; but not aspicimus, we have Regard to many Things at once. Therefore, the Holy Spirit designing to signify to us a singular Favour toward the Holy Virgin, thus expresses it by her own Mouth, Quia respexit ad humilitatem ancillae suae. He turns away his Eyes from those that are lifted up, and great in their own Opinions, and fixes them upon her who is very low in her own Eyes. Nor is it to be doubted, but there were a great many learned, mighty, rich, and noble Persons, who hoped for the Messiah to come of their Stock: But, God despising them, turn’d the Eyes of his most merciful Favour upon a Virgin of an obscure Character, mean in the World, marry’d to a Carpenter, and not inrich’d with any Off-spring.

Lev.

But, I hear nothing all this While of vilitas [Vileness.]

Hil.

That was the Sycophant’s own Word, and none of Erasmus’s.

Lev.

But, perhaps, he uses the Word vilitas in the Annotations.

No not at all. Indeed, upon the Word ταπείνωσιν he very modestly observes thus, Ut intelligas parvitatem, non animi virtutem; sitque sensus: Etsi sim infima ancilla, tamen non est aversatus me Dominus: That thou mayst understand it of Meanness, not of the Virtue of the Mind; and the Meaning must be: Altho’ I be a very mean Handmaid, yet the Lord hath not disdained me.

Lev.

If this is true, and so pious, what is it that these wild Asses bray at?

Hil.

Why, it is Ignorance of the Latin Tongue that makes them cause this Disturbance. Humility, with the Antients, who spoke most correctly, did not signify that Virtue of the Mind that is opposite to Arrogance, and is call’d Modesty, but a meaner Sort of Condition; in that Sense that we call ignoble, poor, private, and despised Persons, humiles, as if we should say humi repentes. And, as when speaking to great Personages, we say, We entreat your Highness to do me the Favour; so they, who speaking of themselves, would extenuate their own Circumstances, use to say, We pray, that out of your Humanity, you would assist our humilitatem [low Estate.] For, the Emphasis of Pronouns Primitive carries in it oftentimes a Sort of Arrogancy: As, I say, I will cause. So that the Maiden two Ways very modestly both extenuates her own Condition, and extols the Munificence of the divine Being; not being content to style herself a Handmaid, but also a humble one, one of the meanest Circumstances. According to the old Proverb, There is Difference in Servants; so in Maid-Servants, one is better than another, as to the Dignity of their Office: A Waiting-Gentlewoman is more honourable than a Laundry-Maid.

Lev.

But I wonder that Merdardus should not be acquainted with that Form of Expression, seeing I myself have often heard the Franciscans thus speaking, mea parvitas [my Meanness] gives you Thanks for this noble Entertainment.

Hil.

Some of them would not be out of the Way if they said mea pravitas [my Naughtiness.] But, because the Greek Word ταπεινοϕροσύνη seems to express something more than the Latin Word Modestia, Christians have chose rather to use the Word Humilitas [Humility,] than Modestia [Modesty,] that is, they had rather speak significantly than elegantly: For, he is said to be modest, that thinks moderately of himself; arrogating nothing to himself more than he deserves. But the Commendation of ταπεινοϕροσύνη, [Humility,] belongs only to him that ascribes less to himself than he hath.

Lev.

But then there is Danger, lest while we affect to be modest, we happen to be vain.

Hil.

How so?

Lev.

Why, if Paul spoke Truth, in saying, I am not worthy to be call’d an Apostle; and if Mary said truly, that she was a mean Handmaid, that is, one of the meanest Circumstances; then, they run the Hazard of Lying, who set them out in so magnificent Titles.

Hil.

My good Friend, here’s no great Danger in that; for, when we set out good Men, or Women, with Praises, in that we speak forth the Goodness of God to them; but when they debase themselves, they have an Eye to what their own Strength and Merits are, if it were not for the Grace of God. Nor is it of Necessity a Lye, if any one does not lay claim to what he has; if he speaks as he thinks, it can at most be but a Mistake, it can’t be call’d a downright Lye: And God is pleased when we are in this Error.

Lev.

Paul, who denies that he was worthy to be called an Apostle, in another Place speaks very magnificently of himself, recounting his Performances; I have, saith he, laboured more than all, and those who seem to be something, have added nothing to me: Whereas we don’t read the holy Virgin said any Thing of this Nature.

Hil.

But Paul calls these Performances his Infirmities, by which the Power of God was manifested; and likewise, calls the Mention of them Folly, to which he was compell’d by the Wickedness of some false Apostles, who had render’d it necessary for him to lay Claim to his Apostolical Authority; not that he delighted in human Glory, but because it was expedient for the Gospel, the Dispensation of which was committed to him. The Virgin had not the same Reason; she had not the Office of preaching the Gospel committed to her. Besides, the utmost Decency and Modesty became her, as a Woman, as a Virgin, and as the Mother of Jesus. Now I come to the Original of this Error. They that do not understand Latin, think Humility signifies nothing but a notable Modesty; when it is often made Use of as to Place or Condition, and not as to any Virtue of the Mind; and sometimes it is so applied to the Mind, as to signify that which is Blame-worthy.

Lev.

What, in the holy Scriptures?

Hil.

Yes. Here’s a Place for you in the Epistle of Paul to the Colossians, Chap. ii. Let no Man seduce you in a voluntary Humility and Worshipping of Angels. Nor is it in this Place ἐν ταπεινώσει, which is the Word that is in the Virgin’s Song, but ἐν ταπεινοϕροσύνῃ. The Place, I confess, has something of Difficulty in it; but I take that to be the genuine Sense of it, that learned Men have accurately given it: Be ye not of so low and abject a Mind, as having once dedicated yourselves to Christ, the only Author of Salvation, to suffer yourselves to be persuaded to hope for Salvation from Angels, whom some pretend to have appeared to them. Be ye of so high a Mind, as that if any Angel, who really came from Heaven, should preach any other Gospel than that Christ hath delivered, let him be accursed, as a wicked Angel, and an Enemy to Christ: Much less is it fit, that you should be of such abject Minds, as to suffer yourselves to be led away from Christ by their feigned Apparitions. To hope for Salvation from Christ alone, is Religion; to expect it from Angels, or Saints, is Superstition. Paul therefore means, that it is the Part of an abject Mind, and not that exalted Mind of Christ, to swerve aside to the fictitious Apparitions of Angels; and it is the Part of a mean Mind to be led about by every Body’s Persuasion. Here you see, that ταπεινοϕροσυνη is us’d in a bad Sense.

Lev.

I see it.

Hil.

Again, in the same Chapter, After the Commandments and Doctrines of Men, which Things have indeed a Shew of Wisdom in Will-Worship and Humility. Here again, ταπεινοϕροσύνη is used in a bad Sense.

Lev.

It is plain.

Hil.

Again, in 1 Pet. v. it is used for that Virtue which is contrary to Pride, τὴν ταπεινοϕροσύνην ἐγκομβώσασθε, for which we read, be cloathed with Humility. And again, in the 2d of Philippians, τῃ̑ ταπεινοϕροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτωˆν. In Lowliness of Mind let every one esteem another better than himself.

Lev.

You have made it out, that ταπεινοϕροσύνη is used both Ways, when the Romans use modestia only by Way of Commendation; but can you prove that ταπείνωσις is used for Modesty?

Hil.

There is no Absurdity in using of it so. There is nothing hinders but that we may attribute Submission and Lowliness, to the Mind: But whether or no it be so used in the holy Scriptures, I cannot tell.

Lev.

Consider if St. James uses it in that Sense or not, Let the Brother of low Degree rejoice in that he is exalted, but the rich in that he is made low.

Hil.

In that Place it is ἐν ταπεινώσει, not ταπεινοϕροσύνῃ. And if you will needs have it, that here Humility is taken for Modesty, it follows of Consequence, that we must take Exaltation for Pride; and then arises a twofold Absurdity. For, as he is no modest Man that boasts of his Modesty, and brags of himself; so also he is doubly arrogant that glories in his Pride.

Lev.

What then does the Apostle mean?

Hil.

He commands Equality among Christians. The poor Man is said to be low, in that he is of a meaner Fortune; the rich Man is said to be high in the Eye of the World, because of the Splendor of his Fortune. This rich Man debases himself to the Condition of a poor Man, and the poor Man is raised to be equal with the rich Man. They have both of them something to glory in; the one rejoices in his helping the Necessity of the Poor with his Riches; the other glories in the Names of Christ, that he has inspired such a Spirit into the Rich.

Lev.

But all this While the rich Man enjoys the Commendation of his Modesty too.

Hil.

Perhaps he may; but it does not thence follow, that ταπείνωσις signifies Modesty. For there are some Persons who bestow a great Deal upon the Poor, that they may gain a good Name among Men. But indeed, both of them may be modest, if they are truly pious: the rich Man, when it is not burdensome to him, for Christ’s Sake, to be made equal with the Poor; and the poor Man, that he does not become puffed up with the Honour conferred upon him, but, giving Thanks to Christ, glories in him. It is beyond Dispute, that ταπείνωσις is frequently used in the holy Scriptures, to signify that Lowliness of Mind, or Dejection, which proceeds from Affliction, or Infirmity. Thus Paul, in the 3d to the Philippians, Who shall change our vile Bodies, ταπεινώσεως. In like Manner in Psalms 9, 13. Consider my Trouble, which I suffer of them that hate me; ταπείνωσιν. And again, in Psalm 1, 18. This hath comforted me in mine Humility, ἐν ταπεινώσει, that is to say, in Affliction. There are a great many Texts of the like Kind, too many to be mentioned here. Therefore, as ταπεινός may be metaphorically expressed ταπεινόϕρων, that is, of a modest Mind, and not puffed up; so it will be no strange Thing for any one to use ταπείνωσις for ταπεινοϕροσύνη if we speak according to the Scripture Phrase. But, as for those who will have it that ταπείνωσις signifies Modesty of Mind in the Song of the Virgin Mary, and at the same Time do in like Manner interpret what we read, Gen. 29. The Lord hath looked upon my Affliction, ταπείνωσιν; Leah does not boast of her Modesty; but in that, by Reason of her Deformity, she was less pleasing to her Husband, she calls her Affliction. After the same Manner in Deuteron. 26. And looked on our Affliction, and our Labour, and our Oppression. Does he not call ταπείνωσιν Affliction?

What is in their Minds then, who, in the Song of the Virgin, interpret ταπείνωσις Modesty of Mind?

Hil.

I can give no Reason for it; but that our Divines neglect the Knowledge of Language, and the Study of the Latin Tongue, and the antient Fathers, who cannot be thoroughly understood without these Helps: And add to this, ’tis a hard Matter to remove Prejudice, when once ’tis fixed in the Mind. And besides, you see some Persons attribute so much to the Maxims of Schools, that they will rather reduce the Scripture to them, than correct their human Notions by it.

Lev.

But that is more absurd than what we read of the Lesbian Rule.

Hil.

Bede the Monk, no very grave Author, whensoever he departs from the received Opinions, in Relation to the Word ταπείνωσις, makes Mention of Pride. But Theophylact, a Greek Writer, who form’d his Notions chiefly from the most approved Greek Writers, denies that ταπείνωσις is here to be taken for a Virtue.

Lev.

But what Need is there to have Recourse to Authority, when the common Opinion of Men rejects that Interpretation?

Hil.

You say very well; for inasmuch as Modesty is, as it were, the Perfection and Defendress of all Virtues, it would be Immodesty in any one to praise himself for it. I will allow that this Virtue was most perfect, and incomparable in the holy Virgin (I mean, Christ excepted;) but in this very Thing she is the more commendable for Modesty, in that she does not praise herself, but acknowledging her own Meanness, ascribes the Greatness of the Mystery to Divine Mercy. Mary, say they, for her Modesty deserved to be the Mother of God. I will allow this to be true in a Sense: but pray what Modesty is it for the Virgin to say this of herself?

Lev.

Nay, more than that, the very Tenor of the Song declares, that she speaks of her own Unworthiness, and therefore thus begins: My Soul doth magnify the Lord. But p. 245 she that shall say, I deserve to be the Mother of God for my Modesty, magnifies herself, and not the Lord; and therefore anon she adds, For behold, from henceforth all Generations shall call me blessed. Behold signifies the Thing was sudden and unexpected. He does not expect to have the highest of Honours, that does not judge himself worthy of any Honour at all. Nor is that said to be a Happiness, that is obtain’d by Merit; for Horace denies that himself was to be call’d happy, in that he was adopted into the Number of Mæcenas’s Friends.

Hil.

Why so?

Lev.

Because it was the Effect of Judgment, and not mere Favour: Mæcenas render’d this to him, because he adjudg’d it due to his Merit.

Hil.

And to the same Purpose is that which follows: For he that is mighty hath done to me great Things, and holy is his Name: She does not say, He hath done to me great Things because he judg’d me worthy; but because he is mighty, and doth whatsoever he will, and maketh them meet for his Favour who are unworthy. She has said holy instead of glorious. By how much we arrogate to our own Merits, by so much we detract from the Glory of the Divine Being: For, as St. Paul says, His Power is made perfect in our Weakness. And immediately, in the same Verse, He hath deposed the Mighty from their Seats, and exalted the Men of low Degree: Not ταπεινόϕρονας, but ταπεινούς, i. e. that he may oppose the despised in the Eye of the World to Men of Power. The Sequel explains this Verse after the Manner of the Prophet’s speaking, The hungry hath he filled with good Things, but the rich hath he sent empty away. Those who just now were call’d Men of low Degree, here are call’d hungry, that is, poor; those who in one Place are call’d mighty, are here call’d rich Men. In the next Verse there is Mention made of Mercy diffusing itself thro’ all the Nations of the World. In the last Verse she makes Mention of her Confidence in God’s Promises, As he hath spoken, &c. Throughout the whole Song there is a setting forth the Glory, that is, the Power, the Goodness and Truth of God: There is no Mention at all made of Merits.

Lev.

But as Pride commonly accompanies Power and Riches, so Poverty teaches Modesty.

Hil.

I don’t deny that it sometimes so falls out; but you may oftentimes see poor Men that are very proud: If you deny that, I shall instance to you the many Merdards that there are in the World. But for once, suppose I allow it, though it is not always so. The Question is not here, what Sort of Person the most holy Mother of Christ was, but what she says of herself in this Song.

Lev.

I admire at the Obstinacy of those Persons, who have been so often refuted, and laugh’d at for their Folly; and that they are not brought to a Recantation.

Hil.

How often have they been told, that Declamation is the treating on a fictitious Theme, wont to be made Use of to exercise the Faculty of speaking? and yet their Sermons are nothing else but Declamations. How often have they been told, that he is a Batchelor that has no Wife, tho’ he keeps six hundred Concubines? and yet they will have it, that Celibacy is only Continency and Chastity. It is the same as to Humility, and a great many other Things.

Lev.

Whence proceeds this obstinate Stupidity?

Hil.

I answer you, I say, it proceeds from the Merdards that are in the World: They never would be at the Pains to learn when they were young; nor have they any Books nor Opportunity to learn; and if they have wherewithal to furnish themselves with Learning, they had rather lay it out upon their Bellies. They think the Sanctity of their Garment is enough in Conscience to gain them a Reputation for Piety and Learning. And, in the last Place, they think it is some Part of Religion to know as little Latin as St. Francis did himself.

Lev.

In Truth, I know a great many that are like their Patron in that, who say, capero for galerus, and as I think vestimenta for vestes. But St. Francis always refus’d the Honour of a Presbyter; and so I think St. Benedict and Dominic did likewise. But now-a-Days they, with their Vestimenta at their Arse, won’t refuse a Cardinal’s Hat, if it be offer’d them.

Hil.

A Cardinal’s Hat, say you? no, nor a triple Crown neither. And those humble Sons of poor St. Francis, will put forth their Slippers to be kiss’d by the greatest Monarchs in the World.

Lev.

And then if you should use the Term Vilitas to ’em, it would be an unpardonable Crime.

Hil.

Unpardonable indeed, if by Vile you mean that which is of small Account among Men, or seems contemptible to itself. But what Need is there to make an Excuse for that which was not said?

Lev.

But was not Merdardus asham’d to tell that Lye, and at Church too, and in one of the most famous ones, and in the Hearing of a great Assembly of Monarchs, a great many learned Men, that had read over Erasmus’s Writings?

Hil.

Asham’d, say you? no, the Buffoon thought he deserv’d the Laurel for it; for this is the fourth Vow of the Merdardians, that they observe more religiously than the other three, Not to be asham’d of any Thing.

Lev.

There are indeed a great many that are very studious of that.

Hil.

But this was not a single Lye neither; for in the first Place, the Song of Mary, as Luke wrote it, remains untouch’d. How can he be said to correct any Thing, that makes no Alteration in it? And then the Word Humilitas is not alter’d, nor is there any Mention made of Vilitas. And in the last Place, he does not correct the Song, who translates faithfully what Luke wrote, but only explains it.

Lev.

I perceive a threefold Lye, very like such a Buffoon.

Hil.

But hold, you have not heard the greatest Piece of Impudence yet.

Lev.

What, have you any more then?

Hil.

He exclaimed against that Ass as the Head, Author, and Ringleader of all the Tumults that are in the Christian World.

Lev.

Said he so?

Hil.

And that it is to be charged upon him, that the Church is torn in Pieces by so many Sectaries, that the Clergy are despoil’d of their Tythes, that the Bishops are set light by, and the sacred Authority of the Pope himself is every where disregarded; that Ploughmen play the Part of the old Gigantic Race.

Lev.

Does he say these Things publickly?

Hil.

Publickly? ay, and makes a mighty Clamouring too.

Lev.

But they are quite of another Mind, that have attentively read over the Writings of Erasmus. A great many of them will acknowledge, that they have from his Performances collected the Seeds of true Piety. And this Fire that has been kindled by the Monks, is gotten to that Height, that all the Endeavours they use to put it out, are but just as if you should pour Oil into a Fire.

Hil.

You see what an evil Beast the Belly is.

Lev.

You have hit the Nail on the Head. It is indeed for the Interest of such Fellows, that there be a great Deal of Superstition in the Christian World, and but a very little true Religion. But what said the Auditory? could they bear to hear such an Ass bray in the Pulpit?

Hil.

Some wonder’d what was come to the Man. Those that were of a cholerick Temper, went out of the Church murmuring, saying, We came to hear the Praises of the holy Virgin set forth, and this drunken Fellow is vomiting out his mere Calumnies upon us. And there were a great many Women present.

Lev.

This Sex us’d to be mighty Admirers of this Order of Men.

Hil.

You say right: But the Women perceiv’d what Sort of a Fellow he was. And some that were Women of reading were uneasy, and some hissed him.

Lev.

But an Ass does not mind hissing; such a railing Fellow ought to have been pelted out of his Pulpit with rotten Eggs and Brick-Bats.

Hil.

There were some that thought he deserv’d it, and would have done it, had it not been for Respect to the Place.

The Reverence of a Place ought not to protect such as profane it by their Impiety: As he that within the Verge of the Court murders a Man, it is not meet the Church should be a Sanctuary to him; so in like Manner, he that in sacred Discourses abuses, not only Peoples Patience, but also the Sanctity of the Place, ought not to be skreen’d by the Place, that he has by his Temerity profaned. He was commended by the Antients, that would not permit any Person to be Consul, who had not been a Senator: So it is not meet that he should be a Clergyman, that knows not how to preach a Sermon.

Hil.

Folks are afraid of the Bishops Thunder-Bolts, Si quis instigante Diabolo, &c. You know the Law.

Lev.

The Bishops ought rather to level their Thunder-Bolts at such Railers.

Hil.

They themselves are afraid of these Fellows.

Lev.

Whom are they afraid of?

Hil.

Why, of these bawling Fellows.

Lev.

Why so?

Hil.

Because they are bawling Fellows.

Lev.

The Apostles were not afraid of the Menaces of Kings and Rulers; and are they afraid of a single Beggar?

Hil.

For that very Reason they are the more to be fear’d, because they are Beggars; they have nothing to lose, but they have Tongues to hurt: Go but to a Wasp’s or Hornet’s Nest, and do but touch one of them with your Finger; and if you come off well, come to me again, and then call the Bishops Drones, that are afraid of irritating one of these Beggars. Do not the most powerful Monarchs of the Christian World revere the Pope; nay, and perhaps are afraid of him too?

Lev.

That’s no Wonder, inasmuch as he is the Vicar of Christ.

Hil.

Well; but it is reported of Pope Alexander VI. who was no Fool, nor Blockhead neither, that he us’d to say, He had rather offend one of the greatest Monarchs, than the least Brother of the Order of Mendicants.

Lev.

Well, let’s not meddle with Popes: But when the Princes that were at Augsburg heard it, did they not punish him for it?

Hil.

They were all highly provok’d at him, but especially King Ferdinand, and his Sister Mary, the Ornament of her Sex in this Age, and Bernard Cardinal of Trent, and Balthasar Bishop of Constance; and this Preacher was severely chid, but by no Body more severely, than by John Faber Bishop of Vienna.

Lev.

What signifies chiding? an Ass minds nothing but a Cudgel.

Hil.

Especially if you give him Belly-Timber. But what should Princes trouble their Heads about such a silly Fellow as he for? they had Things of far greater Consequence to Mind.

Lev.

They should at least have silenced him from preaching, and taken away his Pension.

Hil.

But the cunning Rogue put off the spitting his Venom, till just at the breaking up of the Diet, and they were just going away.

Lev.

They say the Devil goes away so, leaving a Stink behind him.

Hil.

He was dismiss’d by King Ferdinand, but was in very good Case, as to his Corpse; for the Chiding he met with, did not make him abate of his Flesh.

Lev.

It is reported of St. Francis, that he preach’d a Sermon to his Sisters the Birds; but he seems only fit to preach to his Brethren the Asses, and Hogs. But whither went he, when he had done?

Hil.

Whither should he go, but to his Cell? where he was receiv’d with Applause by his Comrades, for having acted his Part so bravely and successfully; and when they got over their Cups, instead of Io triumphe, they sung Te Deum.

Lev.

This Merdardus deserves to wear his Rope about his Neck, rather than his Waist. But what can we wish bad enough to that foolish Society, that maintains such Cattle as this is?

Hil.

You can scarce think of any Thing to wish them worse, than what they bring upon themselves; for by such Doings as these especially, they make themselves odious to all good Men, and bring themselves into Contempt more effectually than an Enemy can do. But it is not a Christian Spirit to wish ill to any one; but we ought rather to wish, that the most merciful Creator and Reformer of all Things, who made Nebuchadnezzar an Ox of a Man, and again turned him from an Ox to a Man; and gave the Tongue of a Man to Balaam’s Ass; would amend all who are like this Merdardus, and give them Understanding and Utterance becoming Men that profess the Gospel.

Merdardus231

This elegant pseudonym for the Franciscan (referred to also in a preceding Colloquy) who made it his business to attack Erasmus and his teachings; from merda, dung.

No strange Thing for a Nettle to grow in a Rose-Bed233

Why nettle? The original is cynorhodum, “dog-rose,” which is apt.

A hopper Arse233

“Gladiatorial flanks,” original. The above English vulgarism appears to be descriptive of the waddling, rocking movement of fat persons, and to be from the same root with hopple, hobble.

Master of the Science233

“Athlete,” original.

Proverb of the Brothers235

He seems to mean that in calling Erasmus an Ass he takes him for his brother.

The Bishop’s Thunderbolts, Si quis instigante Diabolo, etc.245

Alluding to the opening words of a canonical decree, “If any at the instigation of the Devil, etc.,” threatening excommunication against any who should lay hands on a priest.