Ch. How come we by this new Divine at our Table? Whence comes this new upstart Master of ours?

Au. Because I don't like Fishes.

Ch. What, then won't you abstain from Flesh?

Au. I do abstain, but grumblingly, and to my great Detriment too.

Ch. Charity suffers all Things.

Au. It is true; but then the same requires but little. If it suffers all Things, why won't it suffer us to eat those Meats the Gospel has given us a Liberty to eat? Why do those Persons, from whom Christ has so often required the Love of himself, suffer so many Bodies of Men to be endanger'd by capital Diseases, and their Souls to be in Danger of eternal Damnation, because of a Thing neither forbidden by Christ, nor necessary in itself?

Ch. When Necessity requires it, the Force of a human Constitution ceases, and the Will of the Lawgiver ceases.

Au. But the Offence of the Weak does not cease. The Scruple of a tender Conscience does not cease. And lastly, it is uncertain with what Limits that Necessity shall be bounded; shall it be when the Fish-eater shall be a giving up the Ghost? It is too late to give Flesh to a Man when he is dying; or shall it be when his Body becomes all feverish? The Choice of Meats is not of so much Consequence.

Ch. What would you have prescrib'd then?

Au. I can tell well enough, if I might be allow'd to be a Dictator in Ecclesiastical Affairs.

Ch. What do you mean by that?

Au. If I were Pope I would exhort all Persons to a perpetual Sobriety of Life, but especially before an holy-Day; and moreover, I would give every one leave to eat what he would, for the Health of his Body, so he did it moderately, and with Thanksgiving; and I would endeavour that what was abated of these Observations should be made up in the Study of true Piety.

Ch. That in my Opinion is of so great Weight, that we ought to make you Pope.

Au. For all your laughing, this Neck could bear a triple Crown.

Ch. But in the mean Time take Care that these Things be not enter'd down in the Sorbon at Paris.

Au. Nay, rather let what is said be written in Wine, as it is fit those Things should that are said over our Cups; but we have had Divinity enough for a Feast We are at Supper, not at the Sorbon.

Ch. Why mayn't that be call'd Sorbon where we sup plentifully?

Au. Well, let us sup then, and not dispute, lest the Sorbon be called after us from Sorbis, and not from Sorbendo.

CHRISTIAN, GUESTS, MIDAS, ERASMUS, the BOY, AUSTIN.

Ch. Well, come my kind Guests, I pray you that you would take this little Supper in good Part, though it be but a slender one. Be merry and good humour'd, though the Supper be but mean and slender. I, relying upon your Familiarity, made bold to invite you; and I will assure you, your Company and Presence is not only very grateful to me, but very pleasant.

Gu. We do assure you, good Christian, that we esteem your Supper to have been very pretty and noble; and we have nothing to find Fault with, but that you make Excuses for it, for that it was very magnificent; for indeed I look upon the Entertainment to be splendid to the greatest degree, that in the first Place consisted of Courses agreeable to Nature, and was season'd with Mirth, Laughter, Jokes and Witticisms, none of which have been wanting in our Entertainment. But here is something comes into my Mind, as to the Number of the Guests, which Varro writes, should not be fewer than three, nor more than nine. For the Graces, who are the Presidents of Humanity and Benevolence, are three; and the Muses, that are the Guides of commendable Studies, are nine; and I see here we have ten Guests besides the Virgins.

Au. Nothing could happen more agreeably; we are in that something wiser than Varro, for we have gotten here three pretty Maids for the three Graces; and as it is not to be thought that Apollo is ever absent from the Chorus of the Muses, we have very much a propos added the tenth Guest.

Ch. You have spoken very much like a Poet. If I had a Laurel here I would crown you with it, and you should be Poet Laureat.

Au. If I were crown'd with Mallows, I should be Poet Maleat; I do not arrogate that Honour to myself. This is an Honour that I don't deserve.

———Haud equidem tali me dignor honore.

Ch. Will you, every one of you, do as much for me as I will do for you?

Gu. Ay, that we will with all our Hearts.

Ch. Then let every one drink off his Cup round as I do. Here's to you first, Midas.

Mi. I thank you heartily. I pledge you heartily; for which the Vulgar says Praestolor. Indeed I won't refuse. I won't refuse any Thing for your Sake.

Ch. Now do you drink to the rest.

Mi. Erasmus, Half this Cup to you.

Er. I pray it may do you good. May it do you good. Much good may it do you. Proficiat is an out of the Way Word.

Ch. Why does the Cup stand still? Why does it not go about? Is our Wine gone? Where are your Eyes, you Rascal? Run quickly, fetch two Quarts of the same Wine.

Boy. Erasmus, your humble Servant, there is one wants to speak with you at the Door.

Er. Who is it?

Boy. He says he is one Mr. More's, Man, his Master is come out of Britain, and he desires you would make him a Visit, because he sets out for Germany to-Morrow by Break of Day.

Er. Christian, gather the Reckoning, for I must be going.

Ch. The Reckoning, most learned Erasmus, of this Supper, I will discharge that. You have no Need to put your Hand in your Pocket. I thank you that you honour'd me with your Company; but I am sorry you are called away before the Comedy is ended.

Er. Have I any Thing more to do but to bid you Farewell and be merry?

Ch. Farewell, we can't take it amiss, because you don't leave a Shoulder of Mutton for a Sheep's-Head, but go from Friends to a better Friend.

Er. And I in like Manner return you my Thanks, that you have been so kind as to invite me to this most pleasant Entertainment. My very good Friends, fare ye well. Drink heartily, and live merrily.

Ch. Soho, Dromo. You, all of you, have sitten still a good While. Does any Body please to have any Thing else?

Gu. Nothing at all. We have eat very plentifully.

Ch. Then take away these Things, and set on the Desert. Change the Trenchers and the Plates. Take up my Knife that is fallen down. Pour some Wine over the Pears. Here are some early ripe Mulberries that grew in my own Garden.

Gu. They will be the better for being of your own Growth.

Ch. Here are some wheaten Plumbs: See, here are Damascens, a rare Sight with us: See, here are mellow Apples; and here is a new Sort of an Apple, the Stock of which I set with my own Hands; and Chestnuts, and all Kinds of Delicacies, which our Gardens produce plentifully.

Au. But here are no Flowers.

Ch. They are French Entertainments, who love that Sort of Splendor most that costs least; but that is not my Humour.

Au. 'Tis not only among Frenchmen that you will find those that love what is of little Cost.

Ch. But hark you, Austin, do you think to come off so? What, won't you pledge me when I drink to you? You ought to have taken off Half the Cup of him that drank to you.

Au. He excused me for that a great While ago. He discharg'd me of that Obligation.

Ch. Pray who gave him that Power? The Pope himself can hardly dispense with this Obligation. You know the ancient Law of Drinking, Either drink or go your Way.

Au. He that an Oath is made to has Power to suspend it, and especially he, whose Concern it was to have it kept.

Ch. But it is the Duty of all Guests to observe Laws inviolably.

Au. Well, come on, since this is the German Custom, I'll drink what is left. But what Business have you with me?

Ch. You must pay for all. Why do you look pale? Don't be afraid, you may do it very easily, do as you have often done, that by some Elegancy we may rise from Table more learned; nor are you ignorant that the Ancients over the second Course used to dispute of some more diverting Subjects. Come on then, by what, and after how many Ways may this Sentence be vary'd, Indignum auditu?

* * * * *

It is not worth hearing. The Form.

Au. You have very fitly made Use of the latter Supine. It is not worth hearing. It is unworthy to be heard. It is not worthy to be heard. It is so light it ought not to be heard. It is scarce worth While to relate. It is not of such Value as to be heard. It is too silly to be heard. It is not worth While to tell it.

Ch. How many Ways may this Sentence be turn'd, Magno mihi constat?

* * * * *

The Ratio of varying this Sentence.

Magno mihi constat.

Au. By these Words, impendo, insumo, impertio, constat, as: I have taken Pains much in teaching you. I have taken much Pains in that Matter. I have not spent less Money than I have Care upon that Matter. I have not spent a little Money, but much Time, and very much Labour, and some Study. I have spent much Study. This Thing has cost me many a Night's Sleep, much Sweat, much Endeavour, very much Labour, a great Expence, a great Deal of Money. It has cost me more than you believe. My Wife stands me in less than my Horse.

Ch. But what is the meaning, Austin, that you put sometimes an Ablative, and sometimes a Genitive Case to the Verb constat?

Au. You have stated a very useful and very copious Question. But that I may not be troublesome to the Company by my too much Talk, I will dispatch it in a few Words. But I desire to hear every Man's Opinion, that I may not be troublesome to any Man, as I have said.

Ch. But why may not the Damsels desire the same?

Au. Indeed they do nothing else but hear. I'll attempt it with Grammatica's Assistance. "You know that Verbs of buying and selling, and some others, are of a like Signification, to which these Genitives are put alone, without Substantives, tanti, quanti, pluris, minoris, tantidem, quantivis, quanticunque: But in Case Substantives be not added, which, if they happen to be put, they are both turned into the Ablative Case; so that if a certain Price be set down, you put it in the Ablative Case; if by an Adjective put substantively, you put it in the Ablative Case, unless you had rather make Use of an Adverb."

Ch. What are those Verbs that you speak of?

Au. "They are commonly emo, mereor; redimo, (that is a Thing either taken or lost) vendo, venundo; revendo, (that is, I sell again that which was sold to me) veneo, (that is, I am sold) whose Prater Tense is venivi, or venii, the Supine venum; hence comes venalis; and from that, i.e. vendo, comes vendibilis; mereo, for inservio et stipendium facio, i.e. to serve under (as a Soldier). Comparo, that is, to buy, or commit. Computo, I change, I exchange with. Cambire is wholly barbarous in this Sense. AEstimo, to tax. Indico, for I estimate, rate. Liceor, liceris; licitor, licitaris, to cheapen, to bid. Distrahor, i.e. I am carried about to be sold. Metior, for I estimate or rate. Constat, for it is bought. Conducere, to let to hire. Faenero, I put to Interest. Faeneror, I take at Interest (to Usury.) Paciscor, pactus sum pango, pepigi, i.e. I make a Bargain."

Ch. Give an Example.

* * * * *

Of selling and buying.

The Forms.

Au. How much do you lett that Field for by the Year. We will answer. For twenty French Pounds. Whoo! You lett it too dear. Nay, I have lett it for more before now. But I would not give so much for it. If you hire it for less I'll be hang'd. Nay, your Neighbour Chremes offer'd me a Field, and asks for it—How much? Just as much as you ask for yours. But it is much better. That's a Lye. I do as they use to do who cheapen a Thing. Do you keep it yourself at that Price. What, do you cheapen, ask the Price, when you won't buy any Thing. Whatsoever you shall lett it me for shall be paid you very honestly.

Of Selling and Buying.

Another Example.

How much do you sell that Conger Eel for?

Syra. For five Pence. That's too much, you nasty Jade. Nay, 'tis too little, no Body will sell you for less. Upon my Life it cost me as much within a Trifle. You Witch, you tell a Lie, that you may sell it for twice or three Times as much as it cost you. Ay, I'll sell it for a hundred Times as much if I can, but I can't find such Fools. What if I should ask the Price of yourself? What do you value yourself at? According as I like the Person. What do you prize yourself at? What Price do you set upon yourself? Tell me, what Price do you rate yourself at? Ten Shillings. Whoo, so much? O strange! Do you value me at less? Time was when I have had as much for one Night. I believe you may, but I believe you an't now worth so much as a Fish by a great Deal. Go hang yourself, you Pimp. I value you as little as you do me. He that shall give a Farthing for you buys you too dear. But I'll be sold for more, or I won't be sold at all. If you would be sold at a great Rate you must get you a Mask, for those Wrinkles in your Forehead won't let you be sold for much. He that won't give so much for me shan't have me. I would not give a Straw for you. I cost more.

A third Example.

I have been at an Auction to-Day. Say you so? I bid Money for a Share in the Customs. But how much? Ten Thousand Pound. Whoo! what, so much? There were those that bid a great Deal more; very few that offer'd less. Well, and who had the Place at last? Chremes, your Wife's great Friend. But guess what it was sold for. Ten. Nay, fifteen. O good God! I would not give Half so much for him and all his Family together. But he would give twice as much for your Wife. "Do you take Notice, that in all these, wheresoever there is a Substantive of the Price, that is put in the Ablative Case; but that the rest are either put in the Genitive Case, or are changed into Adverbs. You have never heard a Comparative without a Substantive, except in these two, pluris, and minoris. There are some other Verbs, of which we have spoken, that are not very much unlike these, sum, facio, habeo, duco, aestimo, pendo, which signify (in a Manner) the same Thing; likewise fio, and they are for the most Part join'd with these Genitives, multi, parvi, magni, pluris, plurimi, minoris, minimi, maximi, tanti, quanti, flocci, pili, nihili, nauci, hujus, and any other like them." Ch. Give Examples.

Of valuing. The Form.

Au. Do you know how much I have always valu'd you? You will always be made of such Account by Men as you make Account of Virtue. Gold is valued at a great Rate now a-Days, Learning is valued at a very little, or just nothing at all. I value Gold less than you think for. I don't value your Threats of a Rush. I make a very little Account of your Promises. I don't value you of a Hair. If Wisdom were but valued at so great a Rate as Money, no Body would want Gold. With us, Gold without Wisdom is esteem'd to be of more Worth than Wisdom without Gold. I esteem you at a greater Rate, because you are learned. You will be the less esteem'd on here because you don't know how to lye. Here are a great many that will persuade you that Black is White. I set the greater Value upon you because you love Learning. So much as you have, so much you shall be esteem'd by all Men; so much as you have, so much you shall be accounted of every where. It is no Matter what you are accounted, but what you are. I value my Christian above any Man else in the World. "There are some other Verbs found with these Genitives and Ablatives, which in their own Nature don't signify buying, or anything like it." Peter bought a Kiss of the Maid for a Shilling. Much good may it do him. I would not kiss at that Rate. How much do you play for? What did you pay for Supper? We read of some that have spent Six hundred Sesterces for a Supper. But the French often sup for a Half-penny. What Price does Faustus teach for? A very small Matter. But for more than Delius. For how much then? For nineteen Guineas. I won't learn to lye at so dear a Rate. Phaedria in Terence lost both his Substance and himself. But I would not love at that Rate. Some Persons pay a great Price for sleeping. Demosthenes had more for holding his Tongue than others had for speaking. I pray you to take it in good Part. "There is another Sort of Verbs, that require an Accusative Case, with a Genitive or Ablative, which are, accuso, i.e. I object a Crime, or culpo, also one that's absent; Incuso, i.e. I blame without Judgment; arguo, I reprehend, insimulo, i.e. I throw in a Suspicion of a Fault. Postulo, i.e. I require you to answer at Law, accerso, I impeach, damno, I condemn, I pronounce him to be in Fault. Admoneo, I admonish."

Ch. For Example Sake?

Forms of Accusing.

Au. Scipio is accused of courting the Populace. Thou who art the most impudent, accusest me of Impudence. Lepidus is accused of Bribery. You are accus'd of a capital Crime. If you shall slily insinuate a Man to be guilty of Covetousness, you shall hear that which is worse again. Put him in Mind of his former Fortune. Men are put in Mind of their Condition, by that very Word. Put Lepidus in Mind of his Promise. "There are many that admit of a double Accusative Case. I teach thee Letters. He entreats you to pardon him. I will unteach thee those Manners."

"Here I must put you in Mind of that Matter, that in these the Passives also obtain a second Accusative Case. The others will have a Genitive." You are taught Letters by me. They accuse me of Theft. I am accused of Theft. Thou accusest me of Sacrilege. I am accused of Sacrilege. I know you are not satisfied yet. I know you are not satisfied in Mind. For when will so great a Glutton of Elegancies be satisfy'd? But I must have Regard to the Company, who are not all equally diverted with these Matters. After Supper, as we walk, we will finish what is behind, unless you shall rather chuse to have it omitted.

Ch. Let it be as you say. Let us return Thanks to divine Bounty and afterwards we'll take a little Walk.

Mi. You say very well, for nothing can be more pleasant, nor wholsome than this Evening Air.

Ch. Peter, come hither, and take the Things away in Order, one after the other, and fill the Glasses with Wine.

Pe. Do you bid me return Thanks?

Ch. Aye, do.

Pe. Had you rather it should be done in Greek, or in Latin.

Ch. Both Ways.

Pe. Gratias agimus tibi, pater coelestis, qui tua ineffabili potentia condidisti omnia, tua inscrutabili sapientia gubernas universa, tua inexhausta bonitate cuncta pascis ac vegetas: largire filiis tuis, ut aliquando tecum bibant in regno tuo nectar illud immortalitatis, quod promisisti ac praeparasti vere diligentibus te, per Iesum Christum. Amen.

We thank thee, heavenly Father, who by thy unspeakable Power, hast created all Things, and by thy inexhaustible Wisdom governest all Things, and by thy inexhaustible Goodness feedest and nourishest all Things: Grant to thy Children, that they may in due Time drink with thee in thy Kingdom, that Nectar of Immortality; which thou hast promis'd and prepar'd for those that truly love thee, through Jesus Christ, Amen.

Ch. Say in Greek too, that the rest mayn't understand what thou sayest.

Pe. [Greek: Heucharistoumen soi, pater ouranie, ho te arreto sou dunamei ktisas ta panta, ho te anexereuneto sou sophia kubernon hapaxapanta, ho te anexantleto sou chrestoteti hekasta trephomenos te kai auxanon. Charizou tois yiois sou to meta sou pote piein to tes athanasias nektar, ho upechou kai etoimasas tois alethos agaposi se, dia Iesou Christou, tou yiou sou, tou kyriou hemon, tou meta sou zontos kai basileuontos en henoteti tou pneumatos hagiou, eis tous aionas. Amen.]

Ch. My most welcome Guests, I give you Thanks that you have honour'd my little Entertainment with your Company. I intreat you to accept it kindly.

Gu. And we would not only have, but return our Thanks to you. Don't let us be over ceremonious in thanking, but rather let us rise from Table, and walk out a little.

Au. Let us take these Virgins along with us, so our Walk will be more pleasant.

Ch. You propose very well. We'll not want Flowers, if the Place we walk in don't afford any. Had you rather take a Turn in our Garden, in a poetical Manner, or walk out abroad by the River-Side.

Au. Indeed, your Gardens are very pleasant, but keep that Pleasure for Morning Walks. When the Sun is towards setting, Rivers afford wonderful pleasant Prospects.

Ch. Austin, do you walk foremost as a Poet should do, and I'll walk by your Side.

Au. O good God, what a jolly Company we have, what a Retinue have I! Christian, I can't utter the Pleasure I take, I seem to be some Nobleman.

Ch. Now be as good as your Word. Perform the Task you have taken upon you.

Au. What is it you'd have me speak of chiefly?

Ch. I us'd formerly to admire many Things in Pollio's Orations; but chiefly this, that he us'd so easily, so frequently and beautifully to turn a Sentence, which seemed not only a great Piece of Wit, but of great Use.

Au. You were much in the Right on't, Christian, to admire that in Pollio. For he seems, in this Matter, to have had a certain divine Faculty, which I believe, was peculiar to him, by a certain Dexterity of Art, and by much Use of Speaking, Reading and Writing, rather than by any Rules or Instructions.

Ch. But I would fain have some Rule for it, if there be any to be given.

Au. You say very well; and since I see you are very desirous of it, I'll endeavour it as much as I can: And I will give those Rules, as well as I can, which I have taken Notice of in Pollio's Orations.

Ch. Do, I should be very glad to hear 'em.

Au. I am ready to do it.

* * * * *

The ARGUMENT.

A short Rule concerning this Copia, it teaches how to vary a Sentence pleasantly, copiously, easily, frequently, and elegantly; by short Rules given, and by a Praxis upon these Rules, in an elegant Turning of one Phrase.

In the first Place, it is to be set forth in pure and choice Latin Words; which to do is no mean Piece of Art: For there are a great many, who do, I don't know after what Manner, affect the Copia and Variation of Phrase, when they don't know how to express it once right. It is not enough for them to have babbled once, but they must render the Babble much more babbling, by first one, and then by another turning of it; as if they were resolv'd to try the Experiment, how barbarously they were able to speak: And therefore, they heap together, certain simple synonymous Words, that are so contrary one to the other, that they may admire themselves how they do agree together. For what is more absurd, than that a ragged old Fellow, that has not a Coat to his Back, but what is so ragged that he may be ashamed to put it on, should every now and then change his Rags, as though he design'd to shew his Beggary by Way of Ostentation: And those Affectators of Variety seem equally ridiculous, who, when they have spoken barbarously once, repeat the same Thing much more barbarously; and then over and over again much more unlearnedly. This is not to abound with Sentences, but Solaecisms: Therefore, in the first Place, as I have said, the Thing is to be express'd in apt and chosen Words. 2. And then we must use Variety of Words, if there are any to be found, that will express the same Thing; and there are a great many. 3. And where proper Words are wanting, then we must use borrow'd Words, so the Way of borrowing them be modest. 4. Where there is a Scarcity of Words, you must have Recourse to Passives, to express what you have said by Actives; which will afford as many Ways of Variation, as there were in the Actives. 5. And after that, if you please, you may turn them again by verbal Nouns and Participles. 6. And last of all, when we have chang'd Adverbs into Nouns, and Nouns sometimes into one Part of Speech, and sometimes into another; then we may speak by contraries. 7. We may either change affirmative Sentences into negative, or the contrary. 8. Or, at least, what we have spoken indicatively, we may speak interrogatively. Now for Example Sake, let us take this Sentence.

_Literae tuae magnopere me delectarunt.

Your Letters have delighted me very much._

Litertae.

Epistle, little Epistles, Writings, Sheets, Letters.

Magnopere.

After a wonderful Manner, wonderfully, in a greater, or great Manner, in a wonderful Manner, above Measure, very much, not indifferently (not a little) mightily, highly, very greatly.

Me.

My Mind, my Breast, my Eyes, my Heart, Christian.

Delectarunt.

They have affected, recreated, exhilarated with Pleasure, have been a Pleasure, have delighted, have bath'd me with Pleasure; have been very sweet, very pleasant, &c.

Now you have Matter, it is your Business to put it together: Let us try.

Ch. Thy Letters have very greatly delighted me. Thy Epistle has wonderfully chear'd me.

Au. Turn the Active into a Passive, then it will look with another Face. As, It can't be said how much I have been chear'd by thy Writings.

Also by other Verbs effecting the same Thing.

I have received an incredible Pleasure from thy Writings. I have receiv'd very much Pleasure from your Highness's Letter. Your Writings have brought me not an indifferent Joy. Your Writings have overwhelmed me all over with Joy. "But here you can't turn these into Passives, only in the last, perfusus gaudio, as is commonly said, Pleasure was taken by me, Joy was brought, is not so commonly used, or you must not use so frequently."

By Affido.

Thy Letter hath affected me with a singular Pleasure.

Change it into a Passive.

I am affected with an incredible Pleasure by thy Letter. Thy little Epistle has brought not a little Joy.

By Sum and Nouns Adjectives.

Thy Letters have been most pleasant to me many Ways. That Epistle of thine was, indeed, as acceptable, as any Thing in the World.

By Nouns Substantives.

Thy Letter was to us an unspeakable Pleasure. Your Letter was an incredible Pleasure to us.

Change it into a Negative.

Thy Letter was no small Joy. Nothing in Life could happen more delightful than thy Letters. "Although I have sometimes already made Use of this Way, which is not to be pass'd over negligently. For when we would use multum, plurimum, to signify, singulariter, we do it by a contrary Verb." As, Henry loves you mightily: He loves you with no common Love. Wine pleases me very much: It pleases me not a little. He is a Man of a singular Wit: A Man of no ordinary Wit. He is a Man of admirable Learning: He is a Man not of contemptible Learning. Thomas was born in the highest Place of his Family: Not in the lowest Place. Austin was a most eloquent Man: He was not ineloquent. Carneades the Orator was noble: Not an ignoble, not an obscure Man. "And the like, which are very frequently used." But the Mention of a Thing so plain is enough: Nor are you ignorant, that we make Use of a two-fold Manner of Speech, of this Kind: For Modesty Sake, especially, if we speak of our selves; also for Amplification Sake. For we use rightly and elegantly, not ungrateful, for very grateful; not vulgarly for singularly.

For Modesty Sake.

I have by my Letters gain'd some Reputation of Learning. I have always made it my Business not to have the last Place in the Glory of Learning. The Examples of Amplification are mention'd before: Now let us return to our own. Nothing ever fell out to me more gratefully, acceptably, than thy Letter. Nothing ever was a greater Pleasure than your Letter. I never took so much Pleasure in any Thing, as in thy most loving Letters. "After this Manner all the before-mention'd Sentences may be vary'd by an Interrogation." What in Life could be more pleasant than thy Letters? What has happened to me more sweet, than thy Letter? What has ever delighted me like your last Letter? And after this Manner you may vary almost any Sentence.

Ch. What shall we do now?

Au. We will now turn the whole Sentence a little more at large, that we may express one Sentence, by a Circumlocution of many Words.

Ch. Give Examples.

Au. "That which was sometimes express'd by the Noun incredibile, and then again, by the Adverb incredibiliter, we will change the Sentence in some Words." I can't express how much I was delighted with your Letters. It is very hard for me to write, and you to believe how much Pleasure your Letter was to me. I am wholly unable to express how I rejoic'd at your Letter. "And so in infinitum: Again, after another Manner. For hitherto we have varied the Sentences by Negations and Interrogations, and in the last Place by Infinitives. Now we will vary by Substantives or Conditionals, after this Manner." Let me die if any Thing ever was more desired and more pleasant than thy Letters. Let me perish if any Thing ever was more desired, and more pleasant than thy Letter. As God shall judge me, nothing in my whole Life ever happen'd more pleasant than thy Letters. "And also a great many more you may contrive after this Manner."

Ch. What is to be done now?

Au. Now we must proceed to Translations, Similitudes and Examples.

There is a Translation in these.

I have received your Letters, which were sweet as Honey. Your Writings seem to be nothing but meer Delight. Your Letters are a meer Pleasure; and a great many of the like Kinds. "But Care is to be taken not to make Use of harder Translations; such as this that follows,

Jupiter hybernas cana nive conspuit Alpes.

such as this is." The Suppers of thy Writings have refreshed me with most delicious Banquets.

A Comparison by Simile.

Thy Writings have been sweeter than either Ambrosia or Nectar. Thy Letters have been sweeter to me than any Honey. Your kind Letter has excell'd even Liquorish, Locusts, and Attic Honey, and Sugar; nay, even the Nectar and Ambrosia of the Gods. "And here, whatsoever is ennobled with Sweetness, may be brought into the Comparison."

From Examples.

I will never be induc'd to believe, that Hero receiv'd the Letters of her Leander, either with greater Pleasure, or more Kisses, than I received yours. I can scarce believe that Scipio, for the Overthrow of Carthage, or Paulus AEmylius, for the taking of Perseus, ever triumphed more magnificently than I did, when the Post-man gave me your most charming Letter. "There are a thousand Things of this Nature, that may be found in Poets and Historians. Likewise Similitudes are borrow'd from Natural Philosophy; the Nature of a great many of which, it is necessary to keep in Memory. Now if you please, we will try in another Sentence."

I will never forget you while I live.

I will always remember you, as long as I live. Forgetfulness of you, shall never seize me as long as I live. I will leave off to live, before I will to remember you.

By Comparisons.

If the Body can get rid of its Shadow, then this Mind of mine may forget you. The River Lethe itself shall never be able to wash away your Memory.

"Besides, by an Impossibility, or after the Manner of Poets by contraries.

Dum juga montis aper, fluvios dum piscis amabit. Ante leves ergo pastentur in athere cervi.

which is no hard Matter to invent." But lest I should seem tedious, at the present let these suffice: At another Time, if you please, we will talk more copiously of this Matter.

Ch. I thought, Austin, you had been quite exhausted by this Time. But thou hast shewn me a new Treasure beyond what I expected, which if you shall pursue, I perceive you'll sooner want Time than Words.

Au. If I can perform this with my little Learning, and indifferent Genius, what do you think Cicero himself could do, who is storied to have vy'd with Roscius the Player? But the Sun is going to leave us; and the Dew rises; it is best to imitate the Birds, to go Home, and hide ourselves in Bed. Therefore, sweet Christian, farewell till to Morrow.

Ch. Fare you well likewise, most learned Austin.



The RELIGIOUS TREAT.

The ARGUMENT.

This religious Treat teaches what ought to be the Table-Talk of Christians. The Nature of Things is not dumb, but very loquacious, affording Matter of Contemplation. The Description of a neat Garden, where there is a Variety of Discourse concerning Herbs. Of Marjoram, Celandine, Wolfs-Bane, Hellebore. Of Beasts, Scorpions, the Chamaeleon, the Basilisk; of Sows, Indian Ants, Dolphins, and of the Gardens of Alcinous. Tables were esteemed sacred by the very Heathens themselves. Of washing Hands before Meat. A Grace before Meat out of Chrysostom. Age is to be honoured, and for what Reason. The Reading of the Scriptures very useful at Meals. That Lay Persons may Discourse concerning the Scriptures. The 21st of Prov. and 1st Ver. illustrated. How God hates Sacrifices, in Comparison of Mercy, Hos. 6. No Body is hurt but by himself. That Persons in Wine speak true. That it was unlawful for the AEgyptian Priests to drink Wine. The I Cor. 6. opened. All Things are lawful for me. The Spirit of Christ was in the Heathens and Poets. Scotus is slighted in Comparison of Cicero and Plutarch. A Place is cited out of Cicero and Cato Major, and commended; dare omni petenti, give to every one that asketh, how it is to be understood. We ought to give to Christ's Poor, and not to Monasteries. The Custom of burying in Churches blam'd. That we ought to give by Choice, how much, to whom, and to what End. We ought to deny ourselves of something that we may give it to the Poor. No Body can serve two Masters, is explained. A Grace after Meat out of St. Chrysostom.

EUSEBIUS, TIMOTHY, THEOPHILUS, CHRYSOGLOTTUS, URANIUS, SOPHRONIUS, EULALIUS, THEODIDACTUS, NEPHALIUS.

Eu. I admire that any Body can delight to live in smoaky Cities, when every Thing is so fresh and pleasant in the Country.

Ti. All are not pleased with the Sight of Flowers, springing Meadows, Fountains, or Rivers: Or, if they do take a Pleasure in 'em, there is something else, in which they take more. For 'tis with Pleasure, as it is with Wedges, one drives out another.

Eu. You speak perhaps of Usurers, or covetous Traders; which, indeed, are all one.

Ti. I do speak of them; but not of them only, I assure you; but of a thousand other Sorts of People, even to the very Priests and Monks, who for the Sake of Gain, make Choice of the most populous Cities for their Habitation, not following the Opinion of Plato or Pythagoras in this Practice; but rather that of a certain blind Beggar, who loved to be where he was crowded; because, as he said, the more People, the more Profit.

Eu. Prithee let's leave the blind Beggar and his Gain: We are Philosophers.

Ti. So was Socrates a Philosopher, and yet he preferr'd a Town Life before a Country one; because, he being desirous of Knowledge, had there the Opportunity of improving it. In the Country, 'tis true, there are Woods, Gardens, Fountains and Brooks, that entertain the Sight, but they are all mute, and therefore teach a Man nothing.

Eu. I know Socrates puts the Case of a Man's walking alone in the Fields; although, in my Opinion, there Nature is not dumb, but talkative enough, and speaks to the Instruction of a Man that has but a good Will, and a Capacity to learn. What does the beautiful Face of the Spring do, but proclaim the equal Wisdom and Goodness of the Creator? And how many excellent Things did Socrates in his Retirement, both teach his Phaedrus, and learn from him?

Ti. If a Man could have such pleasant Company, I confess, no life in the World could be pleasanter than a Country Life.

Eu. Have you a Mind to make Tryal of it? If you have, come take a Dinner with me to Morrow: I have a pretty neat little Country House, a little Way out of Town.

Ti. We are too many of us; we shall eat you out of House and Home.

Eu. Never fear that, you're to expect only a Garden Treat, of such Chear as I need not go to Market for. The Wine is of my own Growth; the Pompions, the Melons, the Figs, the Pears, the Apples and Nuts, are offered to you by the Trees themselves; you need but gape, and they'll fall into your Mouth, as it is in the fortunate Islands, if we may give Credit to Lucian. Or, it may be, we may get a Pullet out of the Hen-roost, or so.

Ti. Upon these Terms we'll be your Guests.

Eu. And let every Man bring his Friend along with him, and then, as you now are four, we shall be the just Number of the Muses.

Ti. A Match.

Eu. And take Notice, that I shall only find Meat, you are to bring your own Sauce.

Ti. What Sauce do you mean, Pepper, or Sugar?

Eu. No, no, something that's cheaper, but more savoury.

Ti. What's that?

Eu. A good Stomach. A light Supper to Night, and a little Walk to Morrow Morning, and that you may thank my Country House for. But at what Hour do you please to dine at?

Ti. At ten a Clock. Before it grows too hot.

Eu. I'll give Order accordingly.

Boy. Sir, the Gentlemen are come.

Eu. You are welcome, Gentlemen, that you are come according to your Words; but you're twice as welcome for coming so early, and bringing the best of Company along with you. There are some Persons who are guilty of an unmannerly Civility, in making their Host wait for them.

Ti. We came the earlier, that we might have Time enough to view all the Curiosities of your Palace; for we have heard that it is so admirably contrived every where, as that it speaks who's the Master of it.

Eu. And you will see a Palace worthy of such a Prince. This little Nest is to me more than a Court, and if he may be said to reign that lives at Liberty according to his Mind, I reign here. But I think it will be best, while the Wench in the Kitchen provides us a Salad, and it is the cool of the Morning, to take a Walk to see the Gardens.

Ti. Have you any other beside this? For truly this is a wonderful neat one, and with a pleasing Aspect salutes a Man at his entring in, and bids him welcome.

Eu. Let every Man gather a Nosegay, that may put by any worse Scent he may meet with within Doors. Every one likes not the same Scent, therefore let every one take what he likes. Don't be sparing, for this Place lies in a Manner common; I never shut it up but a-Nights.

Ti. St. Peter keeps the Gates, I perceive.

Eu. I like this Porter better than the Mercuries, Centaurs, and other fictitious Monsters, that some paint upon their Doors.

Ti. And 'tis more suitable to a Christian too.

Eu. Nor is my Porter dumb, for he speaks to you in Three Languages.

Ti. What does he say?

Eu. Read it yourself.

Ti. It is too far off for my Eyes.

Eu. Here's a reading Glass, that will make you another Lynceus.

Ti. I see the Latin. Si vis ad vitam ingredi, serva mandata, Mat. 19, 17. If thou wilt, enter into Life, keep the Commandments.

Eu. Now read the Greek.

Ti. I see the Greek, but I don't well know what to make on't; I'll refer that to Theophilus, who's never without Greek in his Mouth.

Th. [Greek: Metanoesate kai epistrepsate. Praxeon to trito.] Repent and be converted. Acts 3. 19.

Ch. I'll take the Hebrew upon myself, [Hebrew: vetsadik be'emunato yihyeh] And the Just shall live by Faithfulness.

Eu. Does he seem to be an unmannerly Porter, who at first Dash, bids us turn from our Iniquities, and apply our selves to Godliness, and then tells us, that Salvation comes not from the Works of the Law; but from the Faith of the Gospel; and last of all, that the Way to eternal Life, is by the Observance of evangelical Precepts.

Ti. And see the Chapel there on the right Hand that he directs us to, it is a very fine one. Upon the Altar there's Jesus Christ looking up to Heaven, and pointing with his right Hand towards God the Father, and the holy Spirit; and with his Left, he seems to court and invite all Comers.

Eu. Nor is he mute: You see the Latin; Ego sum via, veritas, et vita; I am the Way, the Truth, and the Life. [Greek: Ego eimi to alpha kai to omega.] In Hebrew, [Hebrew: Lechu banim shim'uh li, yr'at adonai alamdeichem] Come, ye Children, hearken unto me; I will teach you the fear of the Lord.

Ti. Truly the Lord Jesus salutes us with a good Omen.

Eu. But that we may not seem uncivil, it is meet that we pay back an Acknowledgment, and pray that since we can do nothing of ourselves, he would vouchsafe of his infinite Goodness to keep us from ever straying out of the Path of Life; but that we casting away Jewish Ceremonies, and the Delusions of the World, he would guide us by the Truth of the Gospel to everlasting Life, drawing us of himself to himself.

Ti. It is most reasonable that we should pray, and the Place invites us to it.

Eu. The Pleasantness of the Garden draws a great many Persons to it; and 'tis a rare Thing that any Passes by Jesus without an Ejaculation. I have made him Keeper, not only of my Garden, but of all my Possessions, and of both Body and Mind, instead of filthy Priapus. Here is you see a little Fountain pleasantly bubbling with wholsome Waters, this in some Measure represents that only Fountain of Life, that by its divine Streams, refreshes all that are weary and heavy laden; which the Soul, tired with the Evils of this World, pants after, just as the Hart in the Psalmist does after the Water Brooks, having tasted of the Flesh of Serpents. From this Fountain, whoever thirsts, may drink gratis. Some make it a Matter of Religion to sprinkle themselves with it; and others for the Sake of Religion, and not of Thirst, drink of it. You are loath, I perceive, to leave this Place: But it is Time to go to see this little square Garden that is wall'd in, 'tis a neater one than the other. What is to be seen within Doors, you shall see after Dinner, when the Heat of the Sun keeps us at Home for some Hours like Snails.

Ti. Bless me! What a delightful Prospect is here.

Eu. All this Place was designed for a Pleasure Garden, but for honest Pleasure; for the Entertainment of the Sight, the recreating the Nostrils, and refreshing the Mind; nothing grows here but sweet Herbs, nor every Sort of them, but only choice ones, and every Kind has its Bed by itself.

Ti. I am now convinced that Plants are not mute with you.

Eu. You are in the Right; others have magnificent Houses, but mine is made for Conversation, so that I can never be alone in it, and so you'll say, when you have seen it all. As the several Plants are as it were form'd into several Troops, so every Troop has its Standard to itself, with a peculiar Motto, as this Marjoram's is, Abstine, sus, non tibi spiro: Keep off, Sow, I don't breathe my Perfume for thee; for though it be of a very fragrant Scent, yet Sows have a natural Aversion to it: And so every Sort has its Title, denoting the peculiar Virtue of the Plant.

Ti. I have seen nothing yet more delightful than this little Fountain, which being in the midst of them, does as it were smile upon all the Plants, and promises them Refreshment against the scorching Heat of the Sun. But this little Channel which shews the Water to the Eye so advantageously, and divides the Garden every where at such equal Distances, that it shews all the Flowers over on both Sides again, as in a Looking-glass, is it made of Marble?

Eu. Marble, quoth thee, how should Marble come hither? It is a counterfeit Marble, made of a sort of Loam, and a whitish Colour given it in the Glasing.

Ti. But where does this delicious Rivulet discharge itself at last?

Eu. Just as it is with human Obligations, when we have served our own Turns: After this has pleasured our Eyes, it washes our Kitchen, and passes through the Sink into the common Shore.

Ti. That's very hard-hearted, as I am a Christian.

Eu. It had been hard-hearted, if the divine Bounty of Providence had not appointed it for this Use. We are then hard-hearted, when we pollute the Fountain of divine Truth, that is much more pleasant than this, and was given us for the refreshing and purging our Minds from our Lusts and vicious Appetites, abusing the unspeakable Bounty of God: For we make no bad Use of the Water, if we put it to the several Uses for which he appointed it, who supplies every Thing abundantly for human Use.

Ti. You say right: But how comes it about, that all your artificial Hedges are green too?

Eu. Because I would have every Thing green here. Some are for a Mixture of Red, because that sets off Green: But I like this best, as every Man has his Fancy, though it be but in a Garden.

Ti. The Garden is very fine of itself; but methinks these three Walks take off very much from the Lightsomeness and Pleasantness of it.

Eu. Here I either study or walk alone, or talk with a Friend, or eat, as the Humour takes me.

Ti. Those speckled, wonderful, pretty party-coloured Pillars, that at equal Distances support that Edifice, are they Marble?

Eu. Of the same Marble that this Channel is made of.

Ti. In Truth, a pretty Cheat, I should have sworn they had been Marble.

Eu. For this Reason then, take Care that you neither believe, nor swear any Thing rashly: You see how a Man may be mistaken. What I want in Wealth, I supply by Invention.

Ti. Could you not be content with so neat, and well furnished a Garden in Substance, without other Gardens in Picture besides?

Eu. In the first Place, one Garden will not hold all Sorts of Plants; and in the second, 'tis a double Pleasure, to see a painted Flower vie with the Life; and in one we contemplate the Artifice of Nature, in the other the Skill of the Painter; and in both, the Goodness of God, who gives all Things for our Use, in every Thing equally admirable and amiable: And in the last Place, a Garden is not always green; nor the Flowers always fresh; but this Garden is fresh and green all the Winter.

Ti. But it is not fragrant.

Eu. But then on the other Hand it wants no dressing.

Ti. It only delights the Eye.

Eu. But then it does that always.

Ti. Pictures themselves grow old.

Eu. They do so; but yet they out-live us; and besides, whereas we are the worse for Age, they are the better for it.

Ti. That's too true, if it could be otherwise.

Eu. In this Walk that looks toward the West, I take the Benefit of the Morning Sun; in that which looks toward the East, I take the Cool of the Evening; in that which looks toward the South, but lies open to the North, I take Sanctuary against the Heats of the Meridian Sun; but we'll walk 'em over, if you please, and take a nearer View of them: See how green 'tis under Foot, and you have the Beauty of painted Flowers in the very Chequers of the Pavement. This Wood, that you see painted upon this Wall, affords me a great Variety of Prospect: For in the first Place, as many Trees as you see, so many Sorts of Trees you see; and all express'd to the Life. As many Birds as you see, so many Kinds you see; especially if there be any scarce Ones, and remarkable upon any Account. For as for Geese, Hens, and Ducks, it is not worth While to draw them. Underneath are four-footed Creatures, or such Birds as live upon the Ground, after the Manner of Quadrupedes.

Ti. The Variety indeed is wonderful, and every Thing is in Action, either doing or saying something. There's an Owl sits peeping through the Leaves, what says she?

Eu. She speaks Greek; she says, [Greek: Sophronei, ou pasin hiptemi], she commands us to act advisedly; I do not fly to all; because an inconsiderate Rashness does not fall out happily to all Persons. There is an Eagle quarrying upon a Hare, and a Beetle interceding to no Purpose; there is a Wren stands by the Beetle, and she is a mortal Enemy to the Eagle.

Ti. What has this Swallow got in her Mouth?

Eu. The Herb Celandine; don't you know the Plant? with it, she restores Sight to her blind young Ones.

Ti. What odd Sort of Lizard is this?

Eu. It is not a Lizard, but a Chamaeleon.

Ti. Is this the Chamaeleon, there is so much Talk of? I thought it had been a Beast twice as big as a Lion, and the Name is twice as long too.

En. This Chamaeleon is always gaping, and always hungry. This is a wild Fig-Tree, and that is his Aversion. He is otherwise harmless; and yet the little gaping Creature has Poison in him too, that you mayn't contemn him.

Ti. But I don't see him change his Colour.

Eu. True; because he does not change his Place; when he changes his Place, you will see him change his Colour too.

Ti. What's the Meaning of that Piper?

Eu. Don't you see a Camel there dancing hard by?

Ti. I see a very pleasant Fancy; the Ape pipes, and the Camel dances.

Eu. But it would require at least three Days to run through the Particulars one by one; it will be enough at present to take a cursory View of them. You have in the first Spot, all Sorts of famous Plants painted to the Life: And to increase the Wonder, here are the strongest Poisons in the World, which you may not only look upon, but handle too without Danger.

Ti. Look ye, here is a Scorpion, an Animal very seldom seen in this Country; but very frequent in Italy, and very mischievous too: But the Colour in the Picture seems not to be natural.

Eu. Why so?

Ti. It seems too pale methinks; for those in Italy are blacker.

Eu. Don't you know the Herb it has fallen upon?

Ti. Not very well.

Eu. That's no Wonder, for it does not grow in these Parts: It is Wolf's-bane, so deadly a Poison, that upon the very touch of it, a Scorpion is stupified, grows pale, and yields himself overcome; but when he is hurt with one Poison, he seeks his Remedy with another. Do you see the two Sorts of Hellebore hard by; if the Scorpion can but get himself clear of the Wolf's-bane, and get to the white Hellebore, he recovers his former Vigour, by the very Touch of a different Poison.

Ti. Then the Scorpion is undone, for he is never like to get off from the Wolfs'-bane. But do Scorpions speak here?

Eu. Yes, they do, and speak Greek too.

Ti. What does he say?

Eu. [Greek: Eure theos ton alitron], God hath found out the Guilty. Here besides the Grass, you see all Sorts of Serpents. Here is the Basilisk, that is not only formidable for his Poison; but the very Flash of his Eyes is also mortal.

Ti. And he says something too.

Eu. Yes, he says, Oderint, dum metuant; Let them hate me, so they fear me.

Ti. Spoken like a King entirely.

Eu. Like a Tyrant rather, not at all like a King. Here a Lizard fights with a Viper, and here lies the Dipsas Serpent upon the Catch, hid under the Shell of an Estridge Egg. Here you see the whole Policy of the Ant, which we are call'd upon to imitate by Solomon and Horace. Here are Indian Ants that carry Gold, and hoard it up.

Ti. O good God! how is it possible for a Man to be weary of this Entertainment.

Eu. And yet at some other Time you shall see I'll give you your Belly full of it. Now look before you at a Distance, there is a third Wall, where you have Lakes, Rivers, and Seas, and all Sorts of rare Fishes. This is the River Nile, in which you see the Dolphin, that natural Friend to Mankind, fighting with a Crocodile, Man's deadly Enemy. Upon the Banks and Shores you see several amphibious Creatures, as Crabs, Seals, Beavers. Here is a Polypus, a Catcher catch'd by an Oyster.

Ti. What does he say? [Greek: airon airoumai]; The Taker taken. The Painter has made the Water wonderfully transparent.

Eu. If he had not done so, we should have wanted other Eyes. Just by there's another Polypus playing upon the Face of the Sea like a little Cock-Boat; and there you see a Torpedo lying along upon the Sands, both of a Colour, you may touch them here with your Hand without any Danger. But we must go to something else, for these Things feed the Eye, but not the Belly.

Ti. Have you any more to be seen then?

Eu. You shall see what the Back-side affords us by and by. Here's an indifferent large Garden parted: The one a Kitchen Garden, that is my Wife's and the Family's; the other is a Physick Garden, containing the choicest physical Herbs. At the left Hand there is an open Meadow, that is only a green Plot enclos'd with a quick-set Hedge. There sometimes I take the Air, and divert myself with good Company. Upon the right Hand there's an Orchard, where, when you have Leisure, you shall see a great Variety of foreign Trees, that I have brought by Degrees to endure this Climate.

Ti. O wonderful! the King himself has not such a Seat.

Eu. At the End of the upper Walk there's an Aviary, which I'll shew you after Dinner, and there you'll see various Forms, and hear various Tongues, and their Humours are as various. Among some of them there is an Agreeableness and mutual Love, and among others an irreconcilable Aversion: And then they are so tame and familiar, that when I'm at Supper, they'll come flying in at the Window to me, even to the Table, and take the Meat out of my Hands. If at any Time I am upon the Draw-Bridge you see there, talking, perhaps with a Friend, they'll some of them sit hearkening, others of them will perch upon my Shoulders or Arms, without any Sort of Fear, for they find that no Body hurts them. At the further End of the Orchard I have my Bees, which is a Sight worth seeing. But I must not show you any more now, that I may have something to entertain you with by and by. I'll shew you the rest after Dinner.

Boy. Sir, my Mistress and Maid say that the Dinner will be spoil'd.

Eu. Bid her have a little Patience, and we'll come presently. My friends, let us wash, that we may come to the Table with clean Hands as well as Hearts. The very Pagans us'd a Kind of Reverence in this Case; how much more then should Christians do it; if it were but in Imitation of that sacred Solemnity of our Saviour with his Disciples at his last Supper: And thence comes the Custom of washing of Hands, that if any Thing of Hatred, Ill-Will, or any Pollution should remain in the Mind of any one, he might purge it out, before he sits down at the Table. For it is my Opinion, that the Food is the wholesomer for the Body, if taken with a purified Mind.

Ti. We believe that it is a certain Truth.

Eu. Christ himself gave us this Example, that we should sit down to the Table with a Hymn; and I take it from this, that we frequently read in the Evangelists, that he bless'd or gave Thanks to his Father before he broke Bread, and that he concluded with giving of Thanks: And if you please, I'll say you a Grace that St. Chrysostom commends to the Skies in one of his Homilies, which he himself interpreted.

Ti. We desire you would.

Eu. Blessed be thou, O God, who has fed me from my Youth up, and providest Food for all Flesh: Fill thou our Hearts with Joy and Gladness, that partaking plentifully of thy Bounty, we may abound to every good Work, through Christ Jesus our Lord, with whom, to thee and the Holy Ghost, be Glory, Honour, and Power, World without End. Amen.

Eu. Now sit down, and let every Man take his Friend next him: The first Place is yours, Timothy, in Right of your Grey Hairs.

Ti. The only Thing in the World that gives a Title to it.

Eu. We can only judge of what we see, and must leave the rest to God. Sophronius, keep you close to your Principal. Theophilus and Eulalius, do you take the right Side of the Table; Chrysoglottus and Theodidactus they shall have the left. Uranius and Nephalius must make a Shift with what is left. I'll keep this Corner.

Ti. This must not be, the Master of the House ought to take the first Place.

Eu. The House is as much yours as mine, Gentlemen; however, if I may rule within my own Jurisdiction, I'll sit where I please, and I have made my Choice already. Now may Christ, the Enlivener of all, and without whom nothing can be pleasant, vouchsafe to be with us, and exhilarate our Minds by his Presence.

Ti. I hope he will be pleased so to do; but where shall he sit, for the Places are all taken up?

Eu. I would have him in every Morsel and Drop that we eat and drink; but especially, in our Minds. And the better to fit us for the Reception of so divine a Guest, if you will, you shall have some Portion of Scripture read in the Interim; but so that you shall not let that hinder you from eating your Dinner heartily.

Ti. We will eat heartily, and attend diligently.

Eu. This Entertainment pleases me so much the better, because it diverts vain and frivolous Discourse, and affords Matter of profitable Conversation: I am not of their Mind, who think no Entertainment diverting, that does not abound with foolish wanton Stories, and bawdy Songs. There is pure Joy springs from a clear and pure Conscience; and those are the happy Conversations, where such Things are mentioned, that we can reflect upon afterwards with Satisfaction and Delight; and not such as we shall afterwards be ashamed of, and have Occasion to repent of.

Ti. It were well if we were all as careful to consider those Things as we are sure they are true.

Eu. And besides, these Things have not only a certain and valuable Profit in them, but one Month's Use of them, would make them become pleasant too.

Ti. And therefore it is the best Course we can take to accustom ourselves to that which is best.

Eu. Read us something, Boy, and speak out distinctly.

Boy. Prov. xxi. The King's Heart is in the Hand of the Lord; as the Rivers of Waters, he turneth it whither soever he will. Every Man is right in his own Eyes, but the Lord pondereth the Hearts. To do Justice and Judgment, is more acceptable to the Lord than Sacrifice, ver. 1, 2, 3.

Eu. Hold there, that's enough; for it is better to take down a little with an Appetite, than to devour more than a Man can digest.

Ti. 'Tis better, I must confess, in more Cases than this: Pliny would have one never have Tully's Offices out of ones Hand; and in my Opinion, it were well if all Persons, but especially Statesmen, had him every Word by Heart: And as for this little Book of Proverbs, I have always look'd upon it the best Manual we can carry about with us.

Eu. I knew our Dinner would be unsavoury, and therefore I procured this Sauce.

Ti. Here is nothing but what is very good; but if you had given us this Lecture to a Dish of Beets only, without either Pepper, Wine or Vinegar, it would have been a delicious Treat.

Eu. I could commend it with a better Grace, if I did but perfectly understand what I have heard. And I would we had some able Divine among us, that did not only understand it, but would thoroughly expound it. But I don't know how far it may be lawful for us Laymen to descant upon these Matters.

Ti. Indeed, I see no Hurt in't, even for a Tarpawlin to do it, abating the Rashness of passing Sentence in the Case. And who knows but that Christ himself (who has promis'd to be present, where two or three are gathered together in his Name) may vouchsafe his Assistance to us, that are a much larger Congregation.

Eu. What if we should take these three Verses, and divide 'em among us nine Guests?

Guests. We like it well, provided the Master of the Feast lead the Way.

Eu. I would not refuse it; but that I am afraid I shall entertain you worse in my Exposition, than I do in my Dinner: But however, Ceremony apart, that I may not seem to want much Persuasion, omitting other Meanings that Interpreters put upon the Place: This seems to me to be the moral Sense; "That private Men may be wrought upon by Admonition, Reproofs, Laws and Menaces; but Kings who are above Fear, the more they are opposed, the fiercer their Displeasure; and therefore Kings, as often as they are resolutely bent upon any, should be left to themselves: Not in respect of any Confidence of the Goodness of their Inclinations; but because God many Times makes Use of their Follies and Wickedness, as the Instruments for the Punishment of the Wicked." As he forbad that Nebuchodonosor should be resisted, because he had determin'd to chastise his People by him, as an Instrument. And peradventure, that which Job says, looks this Way: Who maketh the Hypocrite reign for the Sins of his People. And perhaps, that which David says, bewailing his Sin, has the same Tendency: Against thee only have I sinned, and done this Evil in thy Sight: Not as if the Iniquity of Kings were not fatal to the People; but because there is none that has Authority to condemn them, but God, from whose Judgment there is indeed no Appeal, be the Person never so great.

Ti. I like the Interpretation well enough thus far; but what is meant by the Rivers of Waters?

Eu. There is a Similitude made Use of that explains it. The Wrath of a King is impetuous and unruly, and not to be led this Way or that Way, but presses forward with a restless Fury: As the Sea spreads itself over the Land, and flows sometimes this Way, and sometimes that Way, not sparing Pastures nor Palaces, and sometimes buries in its own Bowels all that stands in its Way; and if you should attempt to stop its Course, or to turn it another Way, you may e'en as well let it alone: Whereas, let it but alone, and it will sink of itself, as it happens in many great Rivers, as is storied of Achelous. There is less Injury done by quietly yielding, than by violently resisting.

Ti. Is there no Remedy then against the Unruliness of wicked Kings?

Eu. The first will be, not to receive a Lion into the City: The second, is to tie him up by parliamentary and municipal Laws, that he can't easily break out into Tyranny: But the best of all would be, to train him up from his Childhood, in the Principles of Piety and Virtue, and to form his Will, before he understands his Power. Good Counsels and Persuasions go a great Way, provided they be seasonable and gentle. But the last Resort must be to beg of God, to incline the King's Heart to those Things that are becoming a Christian King.

Ti. Do you excuse yourself, because you are a Layman? If I were a Batchelor in Divinity, I should value myself upon this Interpretation.

Eu. I can't tell whether it is right or wrong, it is enough for me if it were not impious or heretical. However, I have done what you required of me; and now, according to the Rules of Conversation, 'tis my Turn to hear your Opinion.

Ti. The Compliment you pass'd upon my grey Hairs, gives me some kind of Title to speak next to the Text, which will bear yet a more mysterious Meaning.

Eu. I believe it may, and I should be glad to hear it.

Ti. "By the Word King, may be meant, a Man so perfected, as to have wholly subdued his Lusts, and to be led by the Impulse of the Divine Spirit only. Now perhaps it may not be proper to tie up such a Person to the Conditions of human Laws; but to leave him to his Master, by whom he is govern'd: Nor is he to be judg'd according to the Measures by which the Frailty of imperfect Men advances towards true Holiness; but if he steers another Course, we ought to say with St. Paul, God hath accepted him, and to his own Master he stands or falls. He that is spiritual, judgeth of all Things, but he himself is judged of no Man." To such, therefore, let no Man prescribe; for the Lord, who hath appointed Bounds to the Seas and Rivers, hath the Heart of the King in his Hand, and inclines it which Way soever it pleases him: What need is there to prescribe to him, that does of his own accord better Things than human Laws oblige him to? Or, how great a Rashness were it, to bind that Person by human Constitutions, who, it is manifest, by evident Tokens, is directed by the Inspirations of the Holy Spirit.

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 a 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 oino aletheia.] 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.