The Colloquies of Erasmus Part 80

_Ba._ An human Body animated with a human Soul.

_Au._ Shall every Soul receive its own Body which is left dead?

_Ba._ The very same from whence it went out; and therefore, in Cyprian's Creed, it is added, _of this Flesh_.

_Au._ How can it be, that the Body which hath been now so often chang'd out of one Thing into another, can rise again the same?

_Ba._ He who could create whatsoever he would out of nothing, is it a hard Matter for him to restore to its former Nature that which hath been changed in its Form? I don't dispute anxiously which Way it can be done; it is sufficient to me, that he who hath promised that it shall be so, is so true, that he can't lye, and so powerful, as to be able to bring to pa.s.s with a Beck, whatsoever he pleases.

_Au._ What need will there be of a Body then?

_Ba._ That the whole Man may be glorified with Christ, who, in this World, was wholly afflicted with Christ.

_Au._ What means that which he adds, _and Life everlasting_.

_Ba._ Lest any one should think that we shall so rise again, as the Frogs revive at the Beginning of the Spring, to die again. For here is a twofold Death of the Body, that is common to all Men, both good and bad; and of the Soul, and the Death of the Soul is Sin. But after the Resurrection, the G.o.dly shall have everlasting Life, both of Body and Soul: Nor shall the Body be then any more obnoxious to Diseases, old Age, Hunger, Thirst, Pain, Weariness, Death, or any Inconveniences; but being made spiritual, it shall be mov'd as the Spirit will have it: Nor shall the Soul be any more sollicited with any Vices or Sorrows; but shall for ever enjoy the chiefest Good, which is G.o.d himself. On the contrary, eternal Death, both of Body and Soul, shall seize upon the wicked. For their Body shall be made immortal, in order to the enduring everlasting Torments, and their Soul to be continually vexed with the Gripes of their Sins, without any Hope of Pardon.

_Au._ Dost thou believe these things from thy very Heart, and unfeignedly?

_Ba._ I believe them so certainly, I tell you, that I am not so sure that you talk with me.

_Au._ When I was at _Rome_, I did not find all so sound in the Faith.

_Ba._ Nay; but if you examine thoroughly, you'll find a great many others in other Places too, which do not so firmly believe these Things.

_Au._ Well then, since you agree with us in so many and weighty Points, what hinders that you are not wholly on our Side?

_Ba._ I have a mind to hear that of you: For I think that I am orthodox.

Although I will not warrant for my Life yet I endeavour all I can, that it may be suitable to my Profession.

_Au._ How comes it about then, that there is so great a War between you and the orthodox?

_Ba._ Do you enquire into that: But hark you, Doctor, if you are not displeased with this Introduction, take a small Dinner with me; and after Dinner, you may enquire of every Thing at Leisure: I'll give you both Arms to feel my Pulse, and you shall see both Stool and Urine; and after that, if you please, you shall anatomize this whole Breast of mine, that you may make a better Judgment of me.

_Au._ But I make it a matter of Scruple to eat with thee.

_Ba._ But Physicians use to eat with their Patients, that they might better observe what they love, and wherein they are irregular.

_Au._ But I am afraid, lest I should seem to favour Hereticks.

_Ba._ Nay, but there is nothing more religious than to favour Hereticks.

_Au._ How so?

_Ba._ Did not _Paul_ wish to be made an _Anathema_ for the _Jews_, which were worse than Hereticks? Does not he favour him that endeavours that a Man may be made a good Man of a bad Man?

_Au._ Yes, he does so.

_Ba._ Well then, do you favour me thus, and you need not fear any Thing.

_Au._ I never heard a sick Man answer more to the Purpose. Well, come on, let me dine with you then.

_Ba._ You shall be entertain'd in a physical Way, as it becomes a Doctor by his Patient, and we will so refresh our Bodies with Food, that the Mind shall be never the less fit for Disputation.

_Au._ Well, let it be so, with good Birds (_i.e._ with good Success).

_Ba._ Nay, it shall be with bad Fishes, unless you chance to have forgot that it is _Friday._

_Au._ Indeed, that is beside our Creed.

_The OLD MENS DIALOGUE._

The ARGUMENT.

[Greek: Terontologia], or, [Greek: Ochema], _shews, as tho' it were in a Looking-gla.s.s, what Things are to be avoided in Life, and what Things contribute to the Tranquillity of Life. Old Men that were formerly intimate Acquaintance when Boys, after forty Years Absence, one from the other, happen to meet together, going to_ Antwerp. _There seems to be a very great Inequality in them that are equal in Age._ Polygamus, _he is very old:_ Glycion _has no Signs of Age upon him, tho' he is sixty six; he proposes a Method of keeping off old Age. I. He consults what Sort of Life to chuse, and follows the Advice of a prudent old Man, who persuades him to marry a Wife that was his equal, making his Choice with Judgment, before he falls in Love. 2. He has born a publick Office, but not obnoxious to troublesome Affairs. 3. He transacts Affairs that do not expose him to Envy. 4. He bridles his Tongue. 5. He is not violently fond of, nor averse to any Thing. He moderates his Affections, suffers no Sorrow to abide with him all Night. 6. He abstains from Vices, and renews his Patience every Day. 7. He is not anxiously thoughtful of Death. 8. He does not travel into foreign Countries. 9. He has nothing to do with Doctors. 10. He diverts himself with Study, but does not study himself lean. On the other hand_, Polygamus _has brought old Age upon him, by the Intemperance of his Youth, by Drinking, Whoring, Gaming, running in Debt; he had had eight Wives._ Pampirus, _he becomes a Merchant; but consumes all he has by Gaming; then he becomes a Canon; then a Carthusian; after that a Benedictine; and last of all, turns Soldier._ Eusebius, _he gets a good Benefice and preaches._

EUSEBIUS, PAMPIRUS, POLYGAMUS, GLYCION, HUGUITIO, _and_ HARRY _the Coachman._

_Euseb._ What new Faces do I see here? If I am not mistaken, or do not see clear, I see three old Companions sitting by me; _Pampirus, Polygamus_ and _Glycion;_ they are certainly the very same.

_Pa._ What do you mean, with your Gla.s.s Eyes, you Wizard? Pray come nearer a little, _Eusebius._

_Po._ Hail, heartily, my wish'd for _Eusebius._

_Gl._ All Health to you, the best of Men.

_Eu._ One Blessing upon you all, my dear Friends. What G.o.d, or providential Chance has brought us together now, for I believe none of us have seen the one the other, for this forty Years. Why _Mercury_ with his Mace could not have more luckily brought us together into a Circle; but what are you doing here?

_Pa._ We are sitting.

_Eu._ I see that, but what do you sit for?

_Po._ We wait for the _Antwerp_ Waggon.

_Eu._ What, are you going to the Fair?

_Po._ We are so: but rather Spectators, than Traders, tho' one has one Business, and another has another.

_Eu._ Well, and I am going thither myself too. But what hinders you, that you are not going?

_Po._ We han't agreed with the Waggoner yet.

_Eu._ These Waggoners are a surly Sort of People; but are you willing that we put a Trick upon them?