CHAP. II. himself on the ground that his zeal and affection toA.D. 1496.wards men'-his desire to confirm the weak and the better of his 'fear of wearying

'wavering-had

'the reader.'1

got

Connected with this habit of trying to look at all sides of a doctrine, there is, I think, visible through

' of men, not from any force from and power; for by Him we are in
'without (illata)-since nothing is Christ. Men, however, have in
'more remote from force than the 'themselves a blind intellect, and
'Divine action—but by the natural'a depraved will, and walk in dark-
" desire and will of man, the Divineness, not knowing what they do.
'will and providence secretly and ' Those who by the warm rays
'silently, and, as it were, naturally ' of his divinity are so drawn that
'accompanying (comitante) it, and they keep close in communion with
'going along with it so wonder-Him, are indeed they whom Paul
'fully, that whatever you do and speaks of as called and elected to
'choose was known by God, and 'his glory,' &c.
'what God knew and decreed to be,
' of necessity comes to pass.'-MS.
fol. 18.

6

For the Latin of these extracts see Appendix (A).

In further proof that Colet's views (like Savonarola's) were not Augustinian upon the question of the

the following words of Colet (see
infra, chap. iv.): 'But in especial is
it necessary for thee to know that
God of his great grace hath made
thee his image, having regard to
thy memory, understanding, and
'free-will.' Probably both Colet and
Savonarola, in common with other
mystic theologians, had imbibed
their views directly or indirectly
from the works of the Pseudo-Dio-
nysius and the Neo-Platonists.

The following passage is from Colet's exposition of the Epistle to the Corinthians (MS. 4, 26, p. 80).'freedom of the will,' may be cited 'The mind of man consists of in'tellect and will. By the intellect we 'know: by the will we have power 'to act (possumus). From the 'knowledge of the intellect comes 'faith from the power of the will 'charity. But Christ, the power of 'God, is also the wisdom of God. 'Our minds are illuminated to faith 'by Christ, "who illumines every ""man coming into this world, and he ""gives power to become the sons ""of God to those who believe in ""his name." By Christ also our 'wills are kindled in charity to love 'God and our neighbour; in which 'is the fulfilment of the law. From 'God alone therefore, through' tium.'-Fol. 221. 'Christ, we have both knowledge

6

1'Ex quodam nostro studio et 'pietate in homines . . . non tam verentes legentium fastidium, quam cupientes confirma'cionem infirmorum et vacillan

し

out, an earnest attempt to regard it in its practical con- CHAP. II.

nection with human life and conduct rather than to A.D. 1496. rest in its logical completeness.

dwells on

tical as

pects of St.

Paul's doctrines.

If he quotes from the Neo-Platonic philosophers of Colet Florence (and almost the only quotation of any length the prac contained in this manuscript is from the Theologia Platonica of Marsilio Ficino1), it is, not to follow them into the mazes of Neo-Platonic speculation, but to en- Quotes force the practical point, that whilst, here upon earth, the knowledge of God is impossible to man, the love of God is not so; and that by how much it is worse to hate God than to be ignorant of Him, by so much is it better to love Him than to know Him.

Marsilio

Ficino,

Aristeas.

And never does he speak more warmly and earnestly than when after having urged with St. Paul, that 'rites ' and ceremonies neither purify the spirit nor justify the 'man,'2 and having quoted from Aristeas to show how, and on Jewish feast days, seventy priests were occupied in slaying and sacrificing thousands of cattle, deluging the temple with blood, thinking it well pleasing to God, he points out how St. Paul covertly condemned these outward sacrifices, as Isaiah had done before him, by insisting upon that living sacrifice of men's hearts and lives which they were meant to typify.3 He urges with St. Paul that God is pleased with living sacrifices and not dead ones, and does not ask for sacrifices in cattle, but in men. His will is that their beastly appetites should be slain and consumed by the fire of God's Spirit

..; that men should be converted from a proud trust in themselves to an humble faith in God, and

CHAP. II. from self-love to the love of God. To bring this about, A.D. 1496. Colet thought was 'the chief cause, yes the sole cause,' of the coming of the Son of God upon earth in the flesh.1

Colet

points out

ecclesiasti

cal reform.

Nor was he afraid to apply these practical lessons to the circumstances of his own times. Thus, in speaking of the collections made by St. Paul in relief of the sufferers from the famine in Judea (the same he thought as that predicted by Agabus), he pointed out the need of how much better such voluntary collections were than money extorted by bitter exactions under the name of 'tithes and oblations.' 2 And, referring to the advice to Timothy, to avoid avarice and to follow after justice, 'piety, faith, charity, patience, and mercy,' he at once added that 'priests of our time' might well be admonished to set such an example as this amongst their ' own parishioners,' referring to the example of St. Paul, who chose to get his living by labouring with his hands at the trade of tentmaking, so as to avoid even 'suspicion of avarice or scandal to the Gospel.' 3

6

One other striking characteristic of this exposition must be mentioned-the unaffected modesty which breathes through it, which, whilst not quoting authority, does not claim to be an authority itself, which does not profess to have attained full knowledge, but preserves throughout the childlike spirit of enquiry.4

On the whole, the spirit of Colet's lectures was in keeping with his previous history.

The passage already mentioned as quoted from

1 MS. Gg. 4, 26, fol. 30b.

2 Ibid. fol. 596. Elicienda est dulci doctrina prompta voluntas 6 non acerba exaccione extorquenda

pecunia nomine decimarum et 'oblacionum.'

3 Ibid. fol. 60a.

4 See particularly fol. 27 and 616.

quotes the

the Neo

Platonists.

Ficino, the facts that, in a marginal note on the manu- CHAP. II. script, added apparently in Colet's handwriting, there ▲.D. 1496. is also a quotation from Pico,1 and that the names Colet of Plotinus,2 and Joannes Carmelitanus,' are cited in the course of the exposition-all this is evidence of the influence upon Colet's mind of the writings of the philosophers of Florence, confirming the inference already drawn from the circumstances of his visit to Italy. But in its comparative freedom from references to authorities of any kind, except the New Testament, Colet's exposition differs as much from the writings of Ficino and Pico as from those of the Scholastic Divines.

his love for

In many peculiar phrases and modes of thought, Marks of evident traces also occur of that love for the Dionysian Dionysius. writings which Colet is said to have contracted in Italy, and which he shared with the modern Neo-Platonic school.

Jerome.

In the free critical method of interpretation and Origen and thorough acknowledgment of the human element in Scripture, as well as in the Anti-Augustinian views already alluded to, there is evidence equally abundant in confirmation of the statement, that he had acquired when abroad a decided preference for Origen and Jerome over Augustine.

Lastly in his freedom from the prevailing vice of the patristic interpreters-their love of allegorising Scripture-and in his fearless application of the critical methods of the New learning to the Scriptures themselves, in order to draw out their literal sense, there is

1 MS. Gg. 4, 26, fol. 3a.

2 Ibid. fol. 76.

Mantuanus, general of the Car-
melites, an admirer of Pico.-See

3 Ibid. fol. 15b. Ioannes Baptista | Pici Opera, p. 262.

His in

dependent

search for

truth.

6

CHAP. II. striking confirmation of the further statement that, A.D. 1497. whilst in Italy, he had devoted himself wholly'1 to their study. Colet's object obviously had been to study St. Paul's Epistle to the Romans for himself, and his whole exposition confirms the truth of his own declaration in its last sentence, that he had tried to the best 'of his power, with the aid of Divine grace, to bring 'out St. Paul's true meaning.' 'Whether indeed' (he

adds modestly) 'I have done this I hardly can tell, 'but the greatest desire to do so I have had.'2

Visit from a priest.

II. VISIT FROM A PRIEST DURING THE WINTER VACATION

(1496-7 ?).

Colet, one night during the winter vacation, was alone in his chambers. A priest knocked at the door. He was soon recognised by Colet as a diligent attender of his lectures. They drew their chairs to the hearth, and talked about this thing and that over the winter fire, in the way men do when they have something to say, and yet have not courage to come at once to the point. At length the priest pulled from his bosom a little book. Colet, amused at the manner of his guest, smilingly quoted the words, 'Where your treasure is, 'there will your heart be also.' The priest explained that the little book contained the Epistles of St. Paul, St. Paul's carefully transcribed by his own hand. It was, indeed a treasure, for of all the writings that had ever been

Conversa

tion on the

richness of

writings.

1 Ibi se totum evolvendis sacris illius sensus exprimere. Quod quam ' auctoribus dedit.'-Eras. Op. iii.fecimus haud scimus sane, volunp. 456 B. 'tatem tamen habuimus maximam

2... conatique sumus quoad po- 'faciendi.'-ffinis argumenti in Epis'tuimus divina gratia adjuti veros | tolam Pauli ad Romanos. Oxonie.