Colloquy 2. The Development Of The World

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_ COLLOQUY II. THE DEVELOPMENT OF THE WORLD

On the following evening when my spiritual visitor entered the room, that volume of Dr. Wordsworth's ecclesiastical biography which contains his life was lying on the table beside me. "I perceive," said he, glancing at the book, "you have been gathering all you can concerning me from my good gossiping chronicler, who tells you that I loved milk and fruit and eggs, preferred beef to young meats, and brown bread to white; was fond of seeing strange birds and beasts, and kept an ape, a fox, a weasel, and a ferret."

"I am not one of those fastidious readers," I replied, "who quarrel with a writer for telling them too much. But these things were worth telling: they show that you retained a youthful palate as well as a youthful heart; and I like you the better both for your diet and your menagerie. The old biographer, indeed, with the best intentions, has been far from understanding the character which he desired to honour. He seems, however, to have been a faithful reporter, and has done as well as his capacity permitted. I observe that he gives you credit for 'a deep foresight and judgment of the times,' and for speaking in a prophetic spirit of the evils, which soon afterwards were 'full heavily felt.'"

"There could be little need for a spirit of prophecy," Sir Thomas made answer, to "foresee troubles which were the sure effect of the causes then in operation, and which were actually close at hand. When the rain is gathering from the south or west, and those flowers and herbs which serve as natural hygrometers close their leaves, men have no occasion to consult the stars for what the clouds and the earth are telling them. You were thinking of Prince Arthur when I introduced myself yesterday, as if musing upon the great events which seem to have received their bias from the apparent accident of his premature death."

_Montesinos_.--I had fallen into one of those idle reveries in which we speculate upon what might have been. Lord Bacon describes him as "very studious, and learned beyond his years, and beyond the custom of great princes." As this indicates a calm and thoughtful mind, it seems to show that he inherited the Tudor character. His brother took after the Plantagenets; but it was not of their nobler qualities that he partook. He had the popular manners of his grandfather, Edward IV., and, like him, was lustful, cruel, and unfeeling.

_Sir Thomas More_.--The blood of the Plantagenets, as your friends the Spaniards would say, was a strong blood. That temper of mind which (in some of his predecessors) thought so little of fratricide might perhaps have involved him in the guilt of a parricidal war, if his father had not been fortunate enough to escape such an affliction by a timely death. We might otherwise be allowed to wish that the life of Henry VII. had been prolonged to a good old age. For if ever there was a prince who could so have directed the Reformation as to have averted the evils wherewith that tremendous event was accompanied, and yet to have secured its advantages, he was the man. Cool, wary, far-sighted, rapacious, politic, and religious, or superstitious if you will (for his religion had its root rather in fear than in hope), he was peculiarly adapted for such a crisis both by his good and evil qualities. For the sake of increasing his treasures and his power, he would have promoted the Reformation; but his cautious temper, his sagacity, and his fear of Divine justice would have taught him where to stop.

_Montesinos_.--A generation of politic sovereigns succeeded to the race of warlike ones, just in that age of society when policy became of more importance in their station than military talents. Ferdinand of Spain, Joam II. whom the Portuguese called the perfect prince, Louis XI. and Henry VII. were all of this class. Their individual characters were sufficiently distinct; but the circumstances of their situation stamped them with a marked resemblance, and they were of a metal to take and retain the strong, sharp impress of the age.

_Sir Thomas More_.--The age required such characters; and it is worthy of notice how surely in the order of providence such men as are wanted are raised up. One generation of these princes sufficed. In Spain, indeed, there was an exception; for Ferdinand had two successors who pursued the same course of conduct. In the other kingdoms the character ceased with the necessity for it. Crimes enough were committed by succeeding sovereigns, but they were no longer the acts of systematic and reflecting policy. This, too, is worthy of remark, that the sovereigns whom you have named, and who scrupled at no means for securing themselves on the throne, for enlarging their dominions and consolidating their power, were each severally made to feel the vanity of human ambition, being punished either in or by the children who were to reap the advantage of their crimes. "Verily there is a God that judgeth the earth!"

_Montesinos_.--An excellent friend of mine, one of the wisest, best, and happiest men whom I have ever known, delights in this manner to trace the moral order of Providence through the revolutions of the world; and in his historical writings keeps it in view as the pole-star of his course. I wish he were present, that he might have the satisfaction of hearing his favourite opinion confirmed by one from the dead.

_Sir Thomas More_.--His opinion requires no other confirmation than what he finds for it in observation and Scripture, and in his own calm judgment. I should differ little from that friend of yours concerning the past; but his hopes for the future appear to me like early buds which are in danger of March winds. He believes the world to be in a rapid state of sure improvement; and in the ferment which exists everywhere he beholds only a purifying process; not considering that there is an acetous as well as a vinous fermentation; and that in the one case the liquor may be spilt, in the other it must be spoilt.

_Montesinos_.--Surely you would not rob us of our hopes for the human race! If I apprehended that your discourse tended to this end I should suspect you, notwithstanding your appearance, and be ready to exclaim, "Avaunt, tempter!" For there is no opinion from which I should so hardly be driven, and so reluctantly part, as the belief that the world will continue to improve, even as it has hitherto continually been improving; and that the progress of knowledge and the diffusion of Christianity will bring about at last, when men become Christians in reality as well as in name, something like that Utopian state of which philosophers have loved to dream--like that millennium in which saints as well as enthusiasts have trusted.

_Sir Thomas More_.--Do you hold that this consummation must of necessity come to pass; or that it depends in any degree upon the course of events--that is to say, upon human actions? The former of these propositions you would be as unwilling to admit as your friend Wesley, or the old Welshman Pelagius himself. The latter leaves you little other foundation for your opinion than a desire, which, from its very benevolence, is the more likely to be delusive. You are in a dilemma.

_Montesinos_.--Not so, Sir Thomas. Impossible as it may be for us to reconcile the free will of man with the foreknowledge of God, I nevertheless believe in both with the most full conviction. When the human mind plunges into time and space in its speculations, it adventures beyond its sphere; no wonder, therefore, that its powers fail, and it is lost. But that my will is free, I know feelingly: it is proved to me by my conscience. And that God provideth all things I know by His own Word, and by that instinct which He hath implanted in me to assure me of His being. My answer to your question, then, is this: I believe that the happy consummation which I desire is appointed, and must come to pass; but that when it is to come depends upon the obedience of man to the will of God, that is, upon human actions.

_Sir Thomas More_.--You hold then that the human race will one day attain the utmost degree of general virtue, and thereby general happiness, of which humanity is capable. Upon what do you found this belief?

_Montesinos_.--The opinion is stated more broadly than I should choose to advance it. But this is ever the manner of argumentative discourse: the opponent endeavours to draw from you conclusions which you are not prepared to defend, and which perhaps you have never before acknowledged even to yourself. I will put the proposition in a less disputable form. A happier condition of society is possible than that in which any nation is existing at this time, or has at any time existed. The sum both of moral and physical evil may be greatly diminished both by good laws, good institutions, and good governments. Moral evil cannot indeed be removed, unless the nature of man were changed; and that renovation is only to be effected in individuals, and in them only by the special grace of God. Physical evil must always, to a certain degree, be inseparable from mortality. But both are so much within the reach of human institutions that a state of society is conceivable almost as superior to that of England in these days, as that itself is superior to the condition of the tattooed Britons, or of the northern pirates from whom we are descended. Surely this belief rests upon a reasonable foundation, and is supported by that general improvement (always going on if it be regarded upon the great scale) to which all history bears witness.

_Sir Thomas More_.--I dispute not this: but to render it a reasonable ground of immediate hope, the predominance of good principles must be supposed. Do you believe that good or evil principles predominate at this time?

_Montesinos_.--If I were to judge by that expression of popular opinion which the press pretends to convey, I should reply without hesitation that never in any other known age of the world have such pernicious principles been so prevalent

"Qua terra patet, fera regnat Erinnys;
In facinus jurasse putes."

_Sir Thomas More_.--Is there not a danger that these principles may bear down everything before them? and is not that danger obvious, palpable, imminent? Is there a considerate man who can look at the signs of the times without apprehension, or a scoundrel connected with what is called the public press, who does not speculate upon them, and join with the anarchists as the strongest party? Deceive not yourself by the fallacious notion that truth is mightier than falsehood, and that good must prevail over evil! Good principles enable men to suffer, rather than to act. Think how the dog, fond and faithful creature as he is, from being the most docile and obedient of all animals, is made the most dangerous, if he becomes mad; so men acquire a frightful and not less monstrous power when they are in a state of moral insanity, and break loose from their social and religious obligations. Remember too how rapidly the plague of diseased opinions is communicated, and that if it once gain head, it is as difficult to be stopped as a conflagration or a flood. The prevailing opinions of this age go to the destruction of everything which has hitherto been held sacred. They tend to arm the poor against the rich; the many against the few: worse than this, for it will also be a war of hope and enterprise against timidity, of youth against age.

_Montesinos_.--Sir Ghost, you are almost as dreadful an alarmist as our Cumberland cow, who is believed to have lately uttered this prophecy, delivering it with oracular propriety in verse:

"Two winters, a wet spring,
A bloody summer, and no king."

_Sir Thomas More_.--That prophecy speaks the wishes of the man, whoever he may have been, by whom it was invented: and you who talk of the progress of knowledge, and the improvement of society, and upon that improvement build your hope of its progressive melioration, you know that even so gross and palpable an imposture as this is swallowed by many of the vulgar, and contributes in its sphere to the mischief which it was designed to promote. I admit that such an improved condition of society as you contemplate is possible, and hath ought always to be kept in view: but the error of supposing it too near, of fancying that there is a short road to it, is, of all the errors of these times, the most pernicious, because it seduces the young and generous, and betrays them imperceptibly into an alliance with whatever is flagitious and detestable. The fact is undeniable that the worst principles in religion, in morals, and in politics, are at this time more prevalent than they ever were known to be in any former age. You need not be told in what manner revolutions in opinion bring about the fate of empires; and upon this ground you ought to regard the state of the world, both at home and abroad, with fear, rather than with hope.

_Montesinos_.--When I have followed such speculations as may allowably be indulged, respecting what is hidden in the darkness of time and of eternity, I have sometimes thought that the moral and physical order of the world may be so appointed as to coincide; and that the revolutions of this planet may correspond with the condition of its inhabitants; so that the convulsions and changes whereto it is destined should occur, when the existing race of men had either become so corrupt as to be unworthy of the place which they hold in the universe, or were so truly regenerate by the will and word of God, as to be qualified for a higher station in it. Our globe may have gone through many such revolutions. We know the history of the last; the measure of its wickedness was then filled up. For the future we are taught to expect a happier consummation.

_Sir Thomas More_.--It is important that you should distinctly understand the nature and extent of your expectations on that head. Is it upon the Apocalypse that you rest them?

_Montesinos_.--If you had not forbidden me to expect from this intercourse any communication which might come with the authority of revealed knowledge, I should ask in reply, whether that dark book is indeed to be received for authentic Scripture? My hopes are derived from the prophets and the evangelists. Believing in them with a calm and settled faith, with that consent of the will and heart and understanding which constitutes religious belief, and in them the clear annunciation of that kingdom of God upon earth, for the coming of which Christ himself has taught and commanded us to pray.

_Sir Thomas More_.--Remember that the Evangelists, in predicting that kingdom, announce a dreadful advent! And that, according to the received opinion of the Church, wars, persecutions, and calamities of every kind, the triumph of evil, and the coming of Antichrist are to be looked for, before the promises made by the prophets shall be fulfilled. Consider this also, that the speedy fulfilment of those promises has been the ruling fancy of the most dangerous of all madmen, from John of Leyden and his frantic followers, down to the saints of Cromwell's army, Venner and his Fifth-Monarchy men, the fanatics of the Cevennes, and the blockheads of your own days, who beheld with complacency the crimes of the French Revolutionists, and the progress of Bonaparte towards the subjugation of Europe, as events tending to bring about the prophecies; and, under the same besotted persuasion, are ready at this time to co-operate with the miscreants who trade in blasphemy and treason! But you who neither seek to deceive others nor yourself, you who are neither insane nor insincere, you surely do not expect that the millennium is to be brought about by the triumph of what are called liberal opinions; nor by enabling the whole of the lower classes to read the incentives to vice, impiety, and rebellion which are prepared for them by an unlicensed press; nor by Sunday schools, and religious tract societies; nor by the portentous bibliolatry of the age! And if you adhere to the letter of the Scriptures, methinks the thought of that consummation for which you look, might serve rather for consolation under the prospect of impending evils, than for a hope upon which the mind can rest in security with a calm and contented delight.

_Montesinos_.--To this I must reply, that the fulfilment of those calamitous events predicted in the Gospels may safely be referred, as it usually is, and by the best Biblical scholars, to the destruction of Jerusalem. Concerning the visions of the Apocalypse, sublime as they are, I speak with less hesitation, and dismiss them from my thoughts, as more congenial to the fanatics of whom you have spoken than to me. And for the coming of Antichrist, it is no longer a received opinion in these days, whatever it may have been in yours. Your reasoning applies to the enthusiastic millenarians who discover the number of the beast, and calculate the year when a vial is to be poured out, with as much precision as the day and hour of an eclipse. But it leaves my hope unshaken and untouched. I know that the world has improved; I see that it is improving; and I believe that it will continue to improve in natural and certain progress. Good and evil principles are widely at work: a crisis is evidently approaching; it may be dreadful, but I can have no doubts concerning the result. Black and ominous as the aspects may appear, I regard them without dismay. The common exclamation of the poor and helpless, when they feel themselves oppressed, conveys to my mind the sum of the surest and safest philosophy. I say with them, "God is above," and trust Him for the event.

_Sir Thomas More_.--God is above--but the devil is below. Evil principles are, in their nature, more active than good. The harvest is precarious, and must be prepared with labour, and cost, and care; weeds spring up of themselves, and flourish and seed whatever may be the season. Disease, vice, folly, and madness are contagious; while health and understanding are incommunicable, and wisdom and virtue hardly to be communicated! We have come, however, to some conclusion in our discourse. Your notion of the improvement of the world has appeared to be a mere speculation, altogether inapplicable in practice; and as dangerous to weak heads and heated imaginations as it is congenial to benevolent hearts. Perhaps that improvement is neither so general nor so certain as you suppose. Perhaps, even in this country there may be more knowledge than there was in former times and less wisdom, more wealth and less happiness, more display and less virtue. This must be the subject of future conversation. I will only remind you now, that the French had persuaded themselves this was the most enlightened age of the world, and they the most enlightened people in it--the politest, the most amiable, and the most humane of nations--and that a new era of philosophy, philanthropy, and peace, was about to commence under their auspices, when they were upon the eve of a revolution which, for its complicated monstrosities, absurdities, and horrors, is more disgraceful to human nature than any other series of events in history. Chew the cud upon this, and farewell _

Read next: Colloquy 3. The Druidical Stones.--Visitations Of Pestilence

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