.•\w. v'S^'m 'm^M^ /l!'. !.v)!; •!ly: 1 1 \\i W<M -'..u '■0<; <]n 0 '^:!i^',< m A' «;»'i / Hv iii''»in l!-3 &j; ti'iV'i 1 '. .'.'If I I'M liiMi: 'M.'; 'H,l 1 <;• r'/'-'^H ' (i^ <■ ft !.') M;t llv^" ' \'<1 B!(i'-i:i^'.it!;:|i. .'/'.';■;;■ i;-|.l'-'(Vi' ';i,f'<!''''i 'il;N' -r ^<m^ •III 'i)V ViVVS- /' ';!K;''0':fy "tn ,■)' <«T "!.' ilr.i, • •)' '* i • KiUl III '^.1,.' ,<( ,'.»''* , « ' .''./ i;t(i.'.v ' ','7 I' J vll'^i;!:!^ :rtO Ky t^wi*'»:yivi',^M' v:^;v'i<! ,'1. ,M •V„l •v.'.O ,"li ^;:): 0 litiv'" ': »)[ ,v.,v .,,...,„. „ ... .,iS^R,v'J^^. UNIVERSITY OF PITTSBURGH Digitized by tine Internet Arcliive in 2010 witli funding from University of Pittsburgli Library System littp://www.arcliive.org/details/allfamiliarcolloOOeras ALL THE Familiar Colloquies OF ^^ Desiderius Erasmus, O F ROTERDAM, Concerning Men, Manners, and Things^ tranilated into EngUjh. By K B A I I E T, The Second Edition. Unlike in Merhod, with conceard Defign, Did crafty Horace his low Numbers join j And, wich a fly infinuacing Grace, Laugh'd at his Friend, and look'd him in the Face : Would raife a Blufh, when fecret Vice he found j And tickled, while he gently prob'd the Wound : With feeming Innocence the Crowd beguil'd j But made the defperate Pafles, when he Irnil'd. Terfitis Sat. I. Dryden. LONDON: Printed for J. J. and P. Knattov, D. Mid'u:inter and A. Ward, A. Bettefiuorth and C. Hitch, J Pe^nhertan, '\ Osborn and T. 'Longman, C. Uivington, F. Clay, Batley, R. Hett, and T. Hatchet. 1753. i -^ ..^) A N INDEX T O T H E COLLOCLUIES. i^ Of rafb VoiuSi Of Benefice-Hunters, Of a Soldier s Life, The Commands of a Mafier, 7he Schoolmafler's Admonitionst Of various Plays, The Child's Piety, The profane Feafi, The religious Feaft, The Apotheofis of CapniOj The Lover and Maiden, The Virgin averfe to Matrimony, The penitent Virgin, The uneafy Wife, The Soldier and Carthufan, Phileiymus aw^/PfeudocheuSj The Shipwreck, Diverforia, or the Inns, The young Man and Harlot, The poetical Feaji, An Enquiry concerning Faiths The old Mens Dialogue, The rich Beggars, The Abbot and leanted Woman, Page H 22 25 29 3^ 35 37 43 70 95 131 137 H7 15? 158 172 178 182 190 1^6 20 f 218 22S 241 The An INDEX. The Epithalamium of Peter iEgidius, The ExoTcifm or Apparition, The Alchymffl, The Horfi'Cheaty [^^ The Beggar^s Dialogue, The fabulous feafi. The Lying-in Woman, The religious Pilgrimage, Icthyopkagia, or the Fijb -eating. The Funeral, The Echo, The unequal Feajl, Of Things, andNames, or Words, Charon, The AJfembly of Grammarians, The unequal Marriage, The Impofiure, Cyclops, or the Gojpel-Carrier, The Impertinents, or crofs Purpofes, The falfe Knight, The Play of Cockal, Ths Parliament of Women, The early Rifng, The fiber Feafi, The notable Art, The Sermon, or Merdardus, Philodoxus, or the Lover of Glory, The rich Mifer, The feraphick Funeral, Amicitia, or the Friend/bip, The Problems, The Epicurean, The Confli£l bet-ween Thalia and Barbarifm, Concerning the Profitablenefs of Colloquies, Of the Method of Study, r\m THE PREFACE. HERE are tixio- Things I ivould take fome Notice cf : The jirfi relates to my Author, and the fecondto my [elf, or the Reafom why I have atte?npted this Tranjlation of him. And in freaking of the firfi, I prejfume I \Jhall fa-ve my felf much of nvhat might be [aid as to the fecond. Tho^ Erafmus is fo ivell known, efpecially to thofe verfed in the Latin Tongue, that there feems to be but little Occajion to fay any Thing in his Com- me^tdation j yet fince I haix taken upon me to make him an Eng- lifhman, give me TLeave to fay y that in my Opinio7t> he as well deferves this Naturalization , as any modern foreigner wbofe Works are «/ Latin, as w&ll for theUfefulnefs of the Matter of his Colloquies, as the Fleafantnefs of Style, and Elegancy of the Latin. They are under an egregious Miflake, who think there is «<^> thing to be found in them, but Things that favour of Puerility, written indeed ingenioufy, and i?i elegant Latin. For this Book ■ contains, befdes thofe. Things of a far greater Concern j and indeed, there, is fcarce any Thing wa?tting in them, ■fit to be taught to a Chriftian Touth, defgnd for liberal Studies. The Principles of Faith are not only plainly and clearly laid dovsn, but efiablifJji'd upo?i their own firm and genuine Baps. The Rulei of Piety, Jufrice, Charity, Purity, Meeknefs, Bro* therly Concord, the Subjeiiion due to Superiors, are fo treated of, that, in a word, fcarce any Thing is omitted that belongs to a Man, a Subjeci, or a Chrifiian. Neither are thofe Things omitted, which refpeB a Medium of Life, by which every 07te may chufe out fafely what Ratio of Life he has mofh Mi?zd to, and by which he may be taught, not o?ily Civility and Couriefy, but alfo may know how to behave hirnfelf in the World, fo as to gain himfelf the Good-will of many, mid a good Nairn avwjig all, and may he able to dtfcem the FoU A lies The P R E F A C E. lies 'and ChildiJJmeJfes of Vooh, and the Frauds and Villanies of knaves y fo as. to guard againfl 'em all. And neither are there li^anting Sketches > and that ample ones too, of Poetical Story, or Pagan Theology, ttniverfal Hi/lory facred and profane. Poetry, Criticifn, Logick, Natural and Moral Philofophy, Oeconomics and Politics • to ivhich are added, a good Number of Proverbs and Apothegms ufed by the mofi celebrated of the Antients. But there is one Thing in an efpecial Manner , that (Ijould re- commend this Book to all Proteftants in general, and caufe them to recomt^e7td it to be read by theit Children, that there is no Book jitter for them to read, rjohich does in fo delightful and infiruii- ing a Manner utterly overthrow almofi all the Pepifb Opijiions and Superflitions, and ereSi in their Stead, a Super fru^ure of Opinions that are purdy Protejlant. And notviithfandmg nuhatfoever Erafmus hath faid in his ^Apology concerning the Utility of his Colloquies, that he could fay nuith Modefiy, according to his ivonted Dexterity, to temper, and alleviate the Bitternefs of the Wormixiood that he gave the Papifts to drink in the Colloquies, it is pafi a ^efiion, that he lays donvn a great many Things agreeable to the Proteftant Hypothefs, fo that (if you except Tranfubftantiation) he reprehends, explodes and derides almoft all the Popifli Opinions, Super (lit iojis and Cufloms. Therefore if this golden Book be read with Attention, I doubt not but it vjill plainly appear, that the Scripture <was in all Things preferred by the Author before themall'^ ajidthat he ac- counted that alone truly infallible, and of irrefragable Authority t and did not account the Councils, Popes or Bifljops fo. And as to the praying to Saints, it ivas his Opinion, the Chrifiian World vjould be -well enough vjithout it, and that he abhorred that common Cufom of asking unnuorthy Thi^igs of them, and flying to them for Refuge more than to the Father and Chrifi. That he looFd upon all external Things of very fmall Ac- count, of vohatfoever Species they v:ere : Either the Choice of Meats, ProceJJtons, Stations, and innumerable other Ordinances and Ceremonies, and that they 'were in themfelves unprofi- table, although he, for the fake of Peace and Order, did con- form himfelf to all harmlefs Things that publick Authority had appointed. Not judging thofe Perfons, -who out of a Scrupu- loufhefs of Confcience thought otherivife, but vjifbing that thofe in Authority nuotdd ufe their Power with more Mildnefs. And that he efleem'd, as Trifles and Frauds, the Commu- nity of good Works, of all Men whatfoever, or ijt any Society whatfoever ; that he abhor fd the Sale of Pardons for Sins, and derided The PREFACE. derided the Treafury of Indulgences, from ivhence it is a plain Inference, that he believ'd nothing of Turgatory. And that he more than doubted, whether auricular Confefpon ivas inflituted by Chrift or the Apofiles j and he plainly condemns uibfolution, and laughed at the givi7ig it in an unknown Tongue, From -whence ive may fairly i7zfer, that he ivas againft having the Liturgy (which ought to be read to Edification) in an un- known Tongue. But he either thought it not fafe, or not con^ 'venient, or at leafi not abjolutely ne'cejfary to fpeak his Mind plainly as to that Matter. Liikewife, he particularly laughed at all the Species of popular and mojiafiical Piety j fuch as Trayers repeated over and overy without the Mind, but recited by a certai^t Number with their Rofariesj and Ave- Maria's, by which, God being negleSied, they expeEied to obtain all things .^ though none were particularly nam'd : Their tricenary, a7id anniverfary Maffes, ?2ay, and all thofe for the Dead : The dying and being buried in a Fran- cifcan's and Dominican's Garment or Cowl, and all the Trum- pery belonging to it j and did, in a manner condemn all forts of Monaflical Life a?id Order, as praBifed among the Pa^ pifis. Hejbews it likewi/e to have been his Opinion, as to the Re-^ liques of Chriftj and he and flje Saints, that he judged the iPor- flnp of them a vain and foolifj Thing, and believed no Vir-' tue to be in any of them, nay, that the moft, if not all of them t were falfe and counterfeit . And to crown the whole, he did 7iot fpar6 that behvedPrin' ciple and Cufiom of the Papifts, fo zealoujly praBis'd by them upon Proteji ants, vix. thePerfecutio7t a7idBurnmg ofHereticks. And now, of how much Ufe and Adv ant as^e fuch Things, and from fuch a Per fin as Erafmu?, may be, and how 'much they may conduce to the extirpating thofe Seeds of Popery, that may have been U7ihappily fown, or may be fubtilly i7ifiiird iyito the Mii^ds of uncautious Per fins, under the fpecious Shew of Sanctity, will, I pre fume, eafily appear. Tho' the Things before-mentioned may be Reafon fufficient for the turning thefe Colloquies of Erafmus into Englifh, that fi ufeful a Treatife may not be a Book feaVd, either to Per fins not at all, or not enough acquai7ited with the Latin Tongue, as to read them with Edification j yet T. did it from another Motive, i. e. the Benefit of fuch as haviftg been ifii" tiated, defre a more fafniliar Acquai7itance with tl.e Latin Tofigue (as to the Speakiiig Part efpecially, to which ErafmusV Colloquies are excellently adapted) that by comparing this Verficji with the Original, they may be thereby ajjlfied, to more perfsHly anderfiandi and familiarize themfilves with thofe Beauties cf A 2, the The P R E F A C E. the Latin Language, in lohkh Erafmus in theje Colioquiei abounds, And for that End, I have labour'' d to give fuch a Tranjlation of them, as might in the general, he capable of beiitg compard ■ rvith the Original, endeavouring to avoid running i^tto a Fara^ fhrafe : But keeping as clofc to the Original as I could, vuith- vut Latinizing and deviating from the Englifll Idiom, and fo depriving the Englifn Reader of that Tleafure, that Erafmus fo ple72tifully entertains his Reader ivith in Ladn, ■It is true. Sir Roger 1' Eftrange and Mr. Tho. Brown, have formerly done fome feleH Colloquies, and Mr. H. M. ^nany Tears f nee has tranjiated the whole ^ but the former being rather Varaphrafes than Tranfations, are not fo capable of affording the Affflance before-mentioned ; and as to the latter, befides that his Verfon is grown very Jcarce, the Stile is not only eintient, but too fiat for fo pleafant and facetious an Author as Erafmus is. I do not pretend to have come up in my En^lifh, to that Life and Beauty of Erafmus in Latin, v:hich as it is often inimi' tahle in the Englifli Language, fo it is alfo a Task ft to be un- dertaken by none but an EngliOi Erafmus himfelf, i. e. one that had the fame Felicity of ExpreJJton that he had -^ hut I hope it ivill appear that I have kept my Author fill in my Bye, tho* I have follovfd him paffibus baud xquis, and could feldom come up to him. 1 fljall not detain you any longer ^ but fubfcribe my felf, yours to ferve you. 7^«- 25th, N. BAILEY. 1724-5. Th^ [-J] Tbe LIFE ^/Erasmus. Tr\ESIDEB.tUS Erafmus, furnamed Roieroi:iamti!, was jL/ born at Roterda?n, a Town of Holland, on the Vigil of Simon and Juds, oxO^ober the 20th or zSch, 146^. according to his Epitaph at Baf.l j or according to the Ac- count of his Life, Erajho AuHore, circa a7inum, &c. about the Tear 1467, which agrees with the Infcription of his Statue at Roterdam, which being the Place of his Nativity, may be fuppos'd to be the moil authentick. His Mother's Name was Margaret, the Daughter of one Peter, a PhyHcian of Seve7ibergejt. His Father's Name was Gerard, who carried on a private Correfpondence with her, upon Promife of Mar- riage j and as it fhould feem from the Life which has Eraf- mus\ Name before it, was adiually contracted to her, which feems plainly to be infmuated by thefe Words ^ Sunt qui z;^- tercejjijfe verba ferunt : However, it is not to be denied that Erafmus was born out of Wedlock, and on that Account, Fzthsr Theophilus Ragnaiid, has this pleafant Paflage concern- ing him : If one may be allo'vfdto droll upon a Man, that droll d upon all the World, Erafmus, though be was jtot the Son of a King, yet he was the Son of a crowned Head, meaning a Priefi. But in this he appears to have been miftaken, in that his Farher was not in Orders when he begat him. His Father Gerard was the Son of one Elias, by his Mother Catheriite, who both liv'd to a very advanc'd Age ; Catherine living to the Age of 95. Gerardh^d. nine Brethren by the fame Facher and Mother, without one Sifter coming between them j he him- felf was the youngefl: of the ten, and liv'd to fee two of his Brothers at Dort in Holland, near 90 Years of Age each. All his Brothers were married but himfelf; and according to the Superilirion of thofe Times, the old People had a mind ro confecrate him to God, being a tenth Child, and his Brothers lik'd the Motion well enough, becaufe by that Means they thoui^ht they fliould have a fure Friend, where they might eat and drink, and be merry upon Occalion. They being all very preffing upon him to turn Ecclefiaftick, (which was 3 Courfe of Life that he had no Inclination to,) Gerard find- ing himfelf befet on all Sides, and by their univerfal Confcnt excluded from Matrimony, refolving not to be prevaii'd up- A ^ cm in on by any Importunities, as defperate Parents do, fled from them, and lefn a Letter for his Parents and Brothers upon the Road, acquainting them with the Reafon of his Elopement, bidding them an eternal Farewel, telling them he would ne- ver fee them more. He profecuted his Journey to Rome, leav- ing Margaret, his Spoufe that was to be, big with Child of Brafmus. Gerard being arriv'd at V^ome, betook himfelf to get his Living by his Pen, (by tranfcribing Books) being an excel- lent Penman ; and there being at that Time a great deal of that fort of Bufmefs to do (for as the Life that is faid to be 'Erajino AuEiore has it, turn nondum ars typographorum erat, i. e. The Art of Vrlnting -was: not then found out ; which was a Mi- ftake, for it had been found out twenty-four Years before, in the Year 1442. But perhaps- the Meaning may be, tho' in was found out, it was not then commonly ufed j he got Mo- ney plentifully, and for fome Time, as young Fellows us'd to do, liv'd at large ; but afterwards apply'd himfelf in good Ear- neft to his Studies, made a confiderable Progrels in the i^- tin and Greek Tongues, which was very much facilitated by his Employment of tranfcribing Authors, which could not but foongly imprefs them on his Memory j aud he had alfo ano- ther great Advantage, in that a great many learned Men then flourifh'd at 'Rome, and he heard particularly one Guar'tnus. But to return to Erafmus, his Mother Margaret being deliver- ed of him, he was after his Father called Gerard, which in the German Tongue, fignifies Amiable j and as it was the Cuftom among learned Men in thole Times, (who affedted to give their Names either 'mZjatin ox Greek,) it was turn'd 'vaioDeft- der'tus (Didier) in Latin, and into Erafmus [E£^,(r/^<®*] in Greek, which has the fame Signification. He was at firft brought up by his Grandmother, till Gerard's Parents com- ing to the Knowledge that he was at Rome, wrote to him, fending him Word, that the young Gentlewoman whom he courted for a Wife was dead ; which he giving Credit to, in a melancholy Fir, took Orders, being made a Presbyter, and apply'd his Mind ferioufly to the Study of Religion. But upon his Return into his own Country, he found that they had im-pos'd upon him. Having taken Orders, it was too late to think of Marriage , he therefore quitted all further Pretenfions to her, nor would {he after this, be induced to marry. Gerard took Care to have his Son Erafmus liberally educated, and put him to School when he was fcarce four Years old. (They have in Holland, an ill-grounded Tradi-- tion ; that Erafwus, when he was young, was a dull Boy, and flow ar Learning j but MonCieuT Bayle has fufficiently re- futed that Error, tho' were it true, it were no more Diflwnour [7] to hirti, than it was to Thomas Aquinas, Suarezl and others.) He was a Chorifter at Vtrecht, till he was nine Years old, and afterwards was fent to Dakienter, his Mother alfo going thi- ther to take Care of him. That School was but barbarous, the moll that was minded, was Matins, Even-Song, <S'c. till Alexander Hegius of iVeflphalia, and Zinthius, began to introduce fomething of better Literature. (This Alexander Hegius y was an intimate Friend to the learned TLodolphus Agri- cola, who wasithe firft that brought the (Jr^-e-^ Tongue over the Mountains of Germany, and was newly returned out of Italj^ having learned the Greek Tongue of him. j Erafaius took his firfl: Tafte of folid Learning from fome of his Playfellows, who being older than himfelf, were under the Inftrudtion of Zinthius : And afterwards he fometimes heard Hegius ; bun that was only upon holy Days, on which he read publickly,. and fo rofe to be in the third Clafs, and made a very good Pro- ficiency : He is faid to have had fo happy a Memory, as to be able to repeat all Terence and Horace by Heart. The Plague at that Time raging violently at Dave?tter, carry'd oflF his Mother, when Erafmus was about thirteen Years of Age^ which Contagion increafing n\pre and more every Day, having fwept away the whole Family where he bcaVded, he returned Home. His Father Gerard hearing of the Death ot his Wife, was fo concern'd at it, that he grew melancholy upon it, fell fick, and died foon after, neither of them being much above forty Years of Age. £ie affign'd to his Son Eraf. mus three Guardians, whom he eileem'd as trufty Friends, the principal of whom was Teter iVinkeh the Schoolmafter of Goude. The Subftance that he left for his Education, had been fufficientfor thatPurpofe, if his Guardians had difcharg'd their Truft faithfully. By them he was remov'd to Boifleduc, tho' he was at that Time fit to have gone to the LTniverfity. But the Truftees were againft fending him to the Univerfity, becaufe they had defign'd him for a Monaftick Life. Here he liv'd (or, as he himfelf fays, rather loil three Years) in a Erancifcan Convent, where one Zvo;/.'^o/^' caught Humanity, who was exceedingly taken with the pregnanr Farts ot the Youth, and began to follicit him to take the Habit upon him, and become one of their Order. Er<j/w?a5- excu fed himfelf, alledg- ing the Rawnefs and Unexperiencednefs of his Age. The Plague fpreading in thefe Parts, and after he had ftrugglcd a whole Year with an Ague, he went Home to his Guardians, having by this Time furnidied himfelf with an indifferent good Style, by daily reading the beft Authors. One of his Guardians was carried off by the Plague ; the other two not having managed his Fortune with the grcaccil Care, began to contrive how they A 4 might [8] might fix him in fome Monaftery. Erafmus {lill languifhing un- der thislndifpofiuon, rho' he had no Averfion to the Severities of a pious Life, yet he had an Averlion for a Monaftery, and there- fore delired Time to conBder of the Matter. In the mean Time his Guardians employ'd Perfons to follicit him, by fair Speeches, and the Menaces of whac he muft expedt, if he did not comply, to bring him over. In this Interim they found out a Place for him in Siojt a College of Canons Re- gulars near Delft, which was the principal Houfe belonging to that Chapter. When the Day came that lErafmus was to give his final Anfwer, he fairly told them, he neither knew what the World was, nor what a Monaftery was, nor yet, what himfelf was, and that he thought it more advifeable for him to pafs a few Years more at School, till he came to knovv' himfelf better. Teter Winkel perceiving that he was immoveable in this Refolution, fell inro a Rage, telling him, he had taken a great deal of Pains to a fine Purpofe in- deed, who had by earneft Sollicitations, provided a good Preferment for an obftinate Boy, that did not underftand his own Intereft : And having given him fome hard Words, told hinj,, that from that Time he threw up hisGuardianfliip, and now he might look to himfelf. Erafmus prefently re- ply'd, that he took him at his firft Word ^ that he was now of that Age, that he thought himfelf capable of taking Care of himfelf. When his Guardian faw that threatning would not do any thing with him, he fet his Brother Guardian, who was his Tutor, to fee what he could do v/ith him : Thus was Erafmus furrounded by them and their Agents on all Hands. He had alfo a Companion that was treacherous to him, and his old Com.panion his Ague ftuck dole to him ; but all thefe would not make a monaftick Life go down wiih him , till at laft, by meer Accident, he went to pay a Vifit at a Monaftery of the fame Order at Emaus or Steyn rear GovJe, where he found one Cornelius, who had been his Chamber-fellow at Dai'eiiter. He had not yet taken the Habit, but had travelled ro Italy, and came back wkhout making any grear Im.provements in Learning. This Ccrnc- Jius, with all the Eloquence he was Mafter of, was continu- ally ferting out the Advantages of a religious Life, the Con- veniency of noble Libraries, Retirement from the Hurry of the World, and heavenly Company, and the like. Some intic'd him on one hand, others urg'd him on the other, his Ague ftuck clofe to him, fo that at laft he was induc'd to pitch upon this Convent. And after his Admifiion he was ted up with great Promifes t& engage him to cake upon him the [pi tlie holy Cloth. Altho' he was but young, he foon percei- ved how vaftly ^lort all Things there fell of anfwering his Expedations j however^ he fet the whole Brotherhood to ap- plying their Minds to Study. Before he profeffed himfelf he would have quitted the Monaftery ; but his own Modefty, the ill Ufage he was treated with, and the Neceffities of his Circumftances, overcame him, fo that he did profefs him- felh Not long after this, by the means of Gulielmut Her- Tnanms of Biida, his intimate Affociare, he had the Honour to be known to Henry a Bergis Bifhop of Cambray, who was then in Hopes of obtaining a Cardinal's Hat, which he had obtained, had not Money been wanting : In order to follicit this Affair for him, he had Occafion for one that was Mafter of the L^?i?/ Tongue ; therefore being recommended by the Bifhop of Utrecht, he was fent for by him j he had alfo the Recommendation of the Trior, and General, and was entertained in the Bilhop's Family, but flill wore the Habit of his Order : But the BiHiop, difappointed in his Hope of wearing the Cardinal's Hat, Erafmus finding his Patron fickle and wavering in his AfFedions, prevail'd with him to fend him to Tarii, to profecute his Studies there. He did fo, and promifed him a yearly Allowance, but it was never paid him, according to the Cuftom of great Men. He was admitted of Montague College there, but by reafon of ill Diet and a damp Chamber, he contradled an Indifpofition of Body, upon which he returned to the Bifhop, who en- tertain'd him again courceoufly and honourably : Having re- cover'd his Health, he return'd into Holland, with a Defign to fettle there ^ but being again inviied, he went back to Taris. But having no Patron to fupport him, he rather made a Shift to live (to ufe his own Expreffion) than to fludy there j and undertook the Tuition of an Efiglijh Gen- tleman's two Sons. And the Plague returning there periodi- caHy for many Years, he was obliged every Year to return into his own Country. At length it raging all the Year long, he retir'd to Louvain. After this he vifited Ei?gland, going along with a young Gentleman, to whom he was Tutor, who, as he fays him- felf, was rather his Friend than his Patron. In England he was received with univerfal Refpect j and, as he tells us himfelf in his Life, he won the Af&dtions of all good Men in our Illand. During his Refidence here, he was intimate- ly acquainted with Sir Thomas More, William Warhatrii Archbilhop of Canterbury, John Colet, Dean of ^t. Tauls, the Founder of St. Pauh School, a Man remarkable for the Re- gularity of his Life, great Learning and Magnificence j with Hu^h [ «° ] Hugh Latimer Bifhop of Winchejler, Linacre, Grochius, andf many other honourable and learned Perfons, and pafTed fome Years at Cambridge, and is faid to have taught there ^ but whether this was after his firft: or fecond Time of vifiting Eng- land, I do not determine : However, not meeting with the Preferment he expeded, he went away hence to make a Jour- ney to Italy, in the Company of the Sons of BaptifiaBoetius, a Genoefe, Royal ProfeCfor of Phyfick in England • which Country, at that Time, could boaft of a Set of learned Men, not much inferior to the Augufian Age : But as he was going to Erance, it was his ill Fortune, at Dover, to be ftripp'd of all he had ; this he feems to hint at in his Colloquy, intitled, the Heligious Pilgrimage : But yet he was fo far from revenging the Injury, by refledting upon the Nation, that he immediately publifhed a Book in Praife of the King and Country ; which Piece of Generofity gained him no fmall Refpedt in England. And it appears by feveral of his Epiftles, that he honoured England next to the Place of his Nativity. It appears by Epifi. lo. Lib. 16. that v/hen he was in Eng~ la7id Learning fiourifhed very much here, in that he writes, Apud Anglos triumphant home Lit era 3 re^a Studia j and in Epifi 12. Lib. 16. he makes no Scruple to equal it to Italy it felf; and Epiji. 26. Lib. 6. commends thcEngli/b Nobility for their great Application to all ufeful Learning, and en- tertaining themfelves at Table with learned Difcourfes, when the Table-Talk of Churchpien was nothing but Ribaldry and Profancnefs. In Epifi. 10. Lib. 5. which he addrefTes to An- drelinus, he invites him to come into England, recommend- ing it as worth his While, were it upon no other Account, than to fee the charming Beauties with which this Ifland a- bounded ; and in a very pleafant Manner defcribes to him the Complaifance and innocent Freedom of the Englifb Ladies, telling him, that when he came into a Gentleman's Houfe he was allowed to falute the Ladies, and alfo to do the fame at taking Leave : And tho' he feems to talk very feelingly on the Subjed, yet makes no Refledions upon the Virtue of EnglifJj Women. But to return to him j as to his Voyage to Italy, he proiecuted his Journey to Turin, and took the Degree of Doftor of Divinity in that Univerfity j he dwelt a whole Year in Bolognia, and there bbtain'd a Difpenfation from Pope Julian to put off his Canon's Habit, but upon Con- dition not to put off the Habit of Prieil j and after that went to Venice, where was the Printing-Houfe of the famous Ma- putius Aldus, and there he publiflied his Book of Adagies, and flaying fome Time there, v/rote feveral Treatifes, and kad the Converfation of many eminent and learned Men, From 1 1' ] From thence he went to Vadua, where at that Time Alexatt' der the Son of James King of Scotland, and Bifhop of St. Aw- drews in Scotland, ftudied, who chofe Erafmus for his Tutor in Rhetorickj and went to Seana, and thence to Rome, where his great Merits had made his Prefence expeded long before. At Rome he gained the Friendfhip and Efteem of the moft conliderable Perfons in the City^ was offered the Dignity of a Penitentiary, if he would have remained there : But he returned back to the Archbiftiop, and not long after went with him again to Italy, and travelling farther into the Coun- try, went to Cuma, and vifited the Cave of Sybilla. After the Death of the Archbifliop he began to think of returning to his own Country, and coming over the Rhetian Alps, went to Ar- gentorat, and thence by the Way of the Rhi?ie into Holla^id, having in his Way vifiited his Friends at Antwerp and Lorain ; but Henry VIII. coming to the Crown of England, his Friends here, with many Invitations and great Promifes, prevailed up- on him to come over to England again, where it was his Purpofe to have fettled for the remaining Part of his Life, had he found Things according to the Expedtation they had given him : But how it came about is uncertain, whether Erafmus was wanting in making his Court aright to Cardinal Wolfe J, who at that Time manag'd all Things at his Piea- fure ; or, whether it were that the Cardinal look'd with a jealous Eye upon him, becaufe of his intimate Friendfliip with William Warham, Archbifliop of Canterbury, who had taken him into his Favour, between whom and Wolfey there was continual Clafliing, (the Cardinal after he had been made the Pope's Legate, pretending a Power in the Archbiihoprick of Canterbury.) On this Difappointment he left England, and went to Flanders J Archbifliop 1^^?'/::'-.'?^ had indeed fliewed his Efteem for him, in giving him the Living of Aldington. In fliort, Er<?/7/;«/ takes Notice of the Friendfhipber ween lumfelf and Warham in the Colloquy called. The Religious Pilgrimage. As to his Familiarity with Sir Thomas More, there are fe- veral Stories related, and efpecially one concerning the Dif- putes that had been between them about Tranfubfiantiation, or the real Prefence of Chi'iftinthe confecrated Wafer, of which Sir Thomas was a llrenuous Maintainer, and Erafmus an Op- ponent j of which, when Erafmus favv he was too Itrongly byaf- fed to be convinced by Arguments, he at laft made ufe of the following facetious Retortion on him.« It feems in their Dif- putes concerning the real Prefence of Chrift in the Sacrament, which were in Latin, Sir Thomas had frequently ufed this Ex- preflion, and laid the Strefs of his Proof upon the Force of Beliwing, Credr^Hodedisc^edir^i.c, Believe you eat [Chriftl and and you do eat him 5 therefore 'B.rafmus anfwers him, Crecte ^uod babes (ir babes. Believe that you bave \^your Horfi] and you have him. It feems, at Erafmus's going away. Sir Thojnas had lent him his Horfe to carry him to the Sea fide or Dover ; but he either carried him with him over- Sea to Hollar d, or fent him not back to Sir Thomas, at leaft for fome Time j up- on which Sir Thomas writing to Erapnus about his Horie, Erafrnus is faid to have written back to him as follows. Ut mihi fcripjifii de corpore Chrifii» Crede quod edis ^ edis. I 2ic tibi refcribo de tuo Palfrido ; Crede quod babes ^ babes. Being arrived at Fla?iders by the Interefl of Syhagius Chan- cellor to Charles of Aufiria, afterwards Emperor of Germanji fcnown by the Name of Charles V. he was made one of his Counfellors. Xwihtmo.'iXiTxmt Johannes Erobenius, a famous Printer, ha- ving printed many of his Works at Ba[d in Svjitzerland, and being much taken with the Elegancy of his Printing, and the Neatnefs of his Edition, he went thither, pretending that he undertook that Journey for the Performance of fome Vow he had made j he was kindly entertain'd by him, and publifh'd feveral Books there, and dedicated this his Book of Collo- quies to Frobenius^s Son, and refided till the Mafs had been put down there by the Reformers. When he left that Place, he reiif'u to Friburg in Alface. Before his going to Fri~ hurg, he vifucd the low Countries to fettle certain AfKiirs there. And was at Cologn at the Time that the Affembly was at Worms, which being diffolv'd, he went again to Ba~ fil, eicher, as 'ome fay, for the Recovery of his Health, or, as others, for the publifhing of feveral Books. He received the Bounty and Munificence of feveral Kings, Princes, and Popes, and was honourably entertain'd by many of the chief Cfrics which he pafs'd through. And by his Procurement, a College of three Languages was inftitured at Lduvain, at the Charge of Uieronimus Biilfudius, Governor of Aria, out of certain Monies he at his Death bequeath'd to the Ufe of ftudious and learned Men. An Account of which coming to the Ears of Francis King of France, he invited him by Letters to Paris, in oWer, by his Advice, to eredt the like College there. But certain Affairs happening, his Jour- ney thither was hindred. He went to Friburg in Alface, Vi here he bought him an Houfe, and liv'd feven Yeais in great Eilaem and Reputation, both with the chief Magi- ftraces t 13 ] giftrates" and Citizens of the Place, and all Perfons of any Notd in the Univerfity, But his Diftemper, which was the Gout* coming rudely upon him, he, thinking the Change of Air would afford him Relief, fold his Houfe, and went again to Bafil, to the Houfe of Vrobenius j but he had not been there above nine Months before his Gout violently aflaulted him, and his Strength having gradually decay'd, he was feized with a Dyfentery, under which having laboured for a Month, it at lall overcame him, and he died at the Houfe of Jerovie Fro- henius, the Son of John the famous Printer, the 12th of July 1536, about Midt^ight, being about feventy Years oi Age : After his laft Retreat to Bafil, he went feldom Abroad , and for fome of the 1aft Months ilirred not our of his Cham- ber. He retained a found Mind, even to the laft Moments of his Life ; and, as a certain Author faith, bid Farewel to the World, and paffed into the State of another Life, after the Manner of a Proteftant, without the Papiftical Ceremo- nies of Rofaries, Croffes, Confeffion, Abfolution, or recei- ving the tranfubftantiated Wafer, and in one word, not de- firing to have any of the Romijb Superflitions adminiftred, but according to the true Tenor of the Gofpel, taking Sanduary in nothing but the Mercies of God in Chrift. And finding himfelf near Death, he gave many Teftimonics of Piety and Chrift ian Hope in God's Mercy, and often- times cry'd out in the German Language, Liever Godt, i. e. dear God ; often repeating, O Jefus have Mercy on me I O Lord, deliver me ! Lord, put an End to my Mifery ! Lord, have Mercy upon me. In his laft Will, he made the celebrated Lawyer Boni-^ facius A7nerbachius\\\s¥.xecnx.o'c, bequeathing the greareft Part of his Subftance to charitable Ufes ; as for the Maintenance of fuch as were poor and difabled through Age or Sickneis ; for the Marrying of poor young Virgins, to keep them from Temptations to Unchaftity j for the maintaining hopeful Stu- dents in the Univerficy, and fuch like charitable Ufcs. In the overfeeing of his Will, he join'd with Amerbachius, tv/o others, Jerome Frobenius, and Nicholas Epifcopius, who were his intimate Friends, and whom a certain Author fays, had then efpoufed the Reformation began by Luther and other Reformers. The City of Bafil ftill pays Erafmus the Refpedt which is due to the Memory of fo eminent a Pcrfon ; they not only call'd one of the Colleges there after his Name, but fliew the Houfe where he died to Strangers, with as much Veneration as the People of Roterdam do the Houfe where he was born, I fliall [ >4] I fhall not here pretend to give a Catalogue of all Erafmus's genuine Pieces^ which they fliew at Bafil : As to his Collo- ' quies and Mori^ Encomium, they have feen more Editions than any other of his Works ; and Moreri fays, that a Book- feller at Varis, who thoroughly underftood his Trade, fold twenty four thoufand of them at one Impreffion, by getting it whifper'd to his Cuftomers, that the Book was prohibited, and would fuddenly be call'd in. He was buried at Bafil, in the Cathedral Church, on the left Side near the Choir, in a Marble Tomb i on the fore Side of which was this Infcription : CHRISTO SERVATORL DESID. ERASMO ROTEROD. Viro omnibus modis maximo; Cujus incomparabilem in omni difciplinarum genere eru- ditionem, pari conjunftam prudentia, Fofiert admirabuntur & prsdicabunt, BONIFACIUS AMERBACHIUS, HIERONYMUS - FROBENIUS, NICHOLAS EPISCOPIUS Hsredes, Ec nuncupati fupremae fuse voluntatis vindices * Fatrono Optimo, non Memori£, quam immortalem fibi Editis Lucubrationi- bus comparavit, eis, tantifper dum orbis Terrarum flabitj, fuper-futuro, ac eruditis ubique gentium colloquuturo : fed Corporis Mortalis, Qiio rcconditum fit ergo, hoc faxum pofuere. Mortuus eft IV. Eidus Julias jam feptuagenarius. Anno a Chrifto nato, M. D. XXXVI. Upon the upper Part of the Tomb is a quadrangular Bafe, upon which ftands the Effigies of the Deity of Terminus, which Erafmus chofe for the Imprefs of his Seal, and on the Front of that Bafe is this Infcription. DES. ERASMUM ROTERODAMUM ^w?« fubhoc faxo condebant, IV. t eid. Jul. M. D. XXXVI. In the Year 1549, a wooden Statue, in Honour of (o great a Man, was eredted in the Market-place at Roterdam ; and in the Year 1557, ^ Stone one was erected in the Stead of it ; but this having been defaced by the Spaniards in the Year 1572, as foon as the Country had recovered its Liberty it was reftored again. But in the Year 1622, inftead of it, a very com pleat one of Brafs, eight Foot high with the Pedeiial, was ereftcd, which is now ftanding on the Bridge at Roterdam, and likely long to remain there, on the Foot of which is the following Infcription. DESIDERIO ERASMO MAGNO, Scientiarum atque Literaturse politioris viadici & i?tjlaura- tori ; t li] tori : Vtro fui feculi Vr'imsino, civi omnium prasftantiflimo, ac nominis immortalitatem fcriptis aeviternis jure confecuto, S. P. a ROTERODAMUS, Ne quod tantis apud fe fuofque pofteros inrtutibus prae- mium deeflTet, Statuam banc ex sere Publico erigcndum cu- raverunt. On the right Side, are thefe Verfes of Nicholas Heinjius. Barbarize talem fe debellator Erafmus, Maxima laus Batavi nominis, ore tulit. "Reddidit i en, fatis, Ars obluBata finifiris, De tanto fpolium na£ia quod urna viro ejt. ^ Ingenii ccelefie jubar, majufque caduco Tempore qui reddat, fohs Erafmus erit. On the left Side, and behind, there is an Infcription in thd "Dutch Language, much to the Purport of the firft Infcription. On the Houfe where 'Erafmus was born, formerly was this lafcription. Hac efi parva Domtis, magnits qua natus Erafmus. The fame Houfe being rebuilt and enlarged, has the followW ing Infcription. JEdibus his ortus Mundum decor avit ErafmuSj Artihiis ingenuis, 'Religiom, Fide. As for his Stature, he was neither very low nor very tall,* his Body well fet, proportioned and handfome, neither fac nor lean, but of a nice and tender Conftitution, and eafily put out of Order with the leaft Deviation from his ordinary Way of Living; he had from his Childhood fo great an Aver- fion to eating of Fifh, that he never attempted it without the Danger of his Life, and therefore obtained a Difpenfation from the Pope from eating Fifh in Lent, as appears by the Story of Eras, (as he ftiles himfelfj in the Colloquy caU'd Ichthyo- phagia. He was of a fair and pale Complexion, had a high Forehead, his Hair, in his younger Years, inclining to yel- low, his Nofe pretty long, a little thick at the End, his Mouth fomething large, but not ill made, his Eyes grey buc lively, his Countenance chearfui and pleafant, his Voice fmal?, but mufical, his Speech diftind and plain, pleafant and jccoCe, his Gaite handfome and grave ; he had a mofl: happy Memory and acute Wit, he was very conixant .to his Friend, and ex- ceeding liberal to thofe that were under Neceffity, efpecially to ftudious and hopeful Youths, and to fuch as v/ere defti- tute in their Journey : In his Converfation he was very plea- fant and affable, free from peevifh and morofe Humours, but very witty and fatyrical. It is related, that when Erafmus was told, that Luther had married and gotten the famous Catharine Bora with Child, he fhould in a jefting Manner fay, that, if according to the popular Tradition, Antichriji I was [ I^] was to be begotten between a Monk and a Nun^ the World was in a fair Way now to have a Litter of Antichrifts. I fliall conclude with the Character given of Erafmiis by- Mr. Thomas Broxun, who comparing him with Lucian, fays. That whereas Erafmus had tranflated Part of his Dialogues into Latin, he had made Luda7i the Pattern of his Colloquies, and had copied his Graces with that Succefs, that it is diffi- cult to fay which of the two was the Original. That both of them had an equal Averfion to auftere, fullen, defigning Knaves, of what Complexion, Magnitude, or Party foever. That both of them v/ere Men of Wit and Satyr, but that Erafmus, according to the Genius of his Country, had more of the HumOurift in him than Lucian, and in all Parts of Learning was infinitely his Superior. That Lucja?i liv'd in an Age, when Fidion and Fable had ufurp'd the Name of Religion, and Morality was debauch'd by a Set of fowr Scoundrels, Men of Beard and Grimace, but fcandalouily lewd and ignorant, who yet had the Impu- dence to preach up Virtue, and ftile themfelves Philofophers, perpetually cladiing with one another about the Precedence of their feveral Founders, the Merits of their diflFerenc Se&St and if it is poffible, about Trifles of lefs Importance ^ yet all agreeing in a different Way, to dupe and amufe the poor People by the fantaflick Singularity of their Habits, the un- intelligible Jargon of their Schools, and their Pretenfions t« a fevere and mortified Life. This motly Herd of Jugglers Lucian in a great Meafure help'd to chafe out of the World, by expofing them in their proper Colours. But in a few Generations after him, a new Generation fprung up in the World, well known by the Name of Monks and Friars, differing from the former in Religion, Garb, and a few other Circumftances, but in the main, the fame in- dividual Impoftors J the fame everlafling Cobweb-Spinners as to their nonfenfical Controverfies, the fame abandon'd Rakehells as to their Morals j but as for the myfterious Arts ol heaping up Wealth, and picking the Peoples Pockets, as much fuperior to their PredecefTors the Tagan Philofophers, as an overgrown Favourite that cheats a whole Kingdom, is to a common Malefador. Thefe were the fandified Cheats, whofe Follies and Vices Erajhms has fo efFedually lafli'd, that fome Countries have entirely turn'd thefe Drones out of their Cells, and in other Places Where they are flill kept, they are grown contempti- ble to the higheft Degree, and obligd to be always upon their Guard, THE THE Familiar Colloquies OF Desiderius Erasmus, O F R 0 T E R D A M. The Argument. "this CfiJloquy teaches Court efy and Civility in Saluting^ who.^ when<i and by what 'Title ive ought to Salute. At the Firfi Meeting. Certain Perfon teaches, and not without Rea- fon, that [i] we Ihould Salute freely. For a courteous and kind Salutation oftentimes en- gages Friendship, and reconciles Perfons at i variance, and does undoubtedly nouridi and increafe a mutual Benevolence. There are indeed fome Perfons that are fuch [2] Churls, and of (o clownifh a Difpohtion, that if you lalute them, they will fcarcely falute you again. But this Vice is in fome Perfons [1] Cato in his Precepts has Saluta llbenter. [2] Moroje. Dsjnea was a morofe old Man in Terencf^ rather CO rather the EfFe£l of their Education:, than their natural Difpo- fition. It is a piece of Civility to falute thofe that come in your way ; either fuch as conie to us, or thofe that we go to fpeak with. And in like manner fuch as are about any fort of Work, either at Supper, or that yawn, or hiccop, or fneez.e, or cough. But it is the Part of a Man that is civil even to an Extreme, to fa- lute one that belches, or breaks Wind backward. But he is uncivilly civil that falutes one that is making Water, or eafing Nature. God fave you Father, God fave you [i] little Mother, God fave you Brother, God fave you my worthy Mailer, God fave you heartily Uncle, God fave you'fweet Coufin. It is courteous to make ufe of a Title of Relation or Affinity, unlefs when it carries fomething of a Refiedion along with it, then indeed it is better not [2] to ufe fuch Titles, tho' proper, •but rather fome that are more engaging, as when we call a Mo- ther-in-law, Mother^ a Son-in-law, Son; a Father-in-law, Fa- ther ; a Sifter's Husband, Brother j a Brother's Wife, Sifter : And the fame we fhould do in Titles, either of Age or Office. For it will be more acceptable to falute an ancient Man by the Name of Father, or venerable Sir, than by the Sirname of Age ; altho' in antient Times they ufed to make ufe of a yi^v, [3] as an honourable Title. God fave you Lieutenant, God lave you Captain ; but not God fave you Hofier or Shoemaker. God five you Youth, or young Man, Old Men falute young Men that are Strangers to them by the Name of Sons, and young Men again falute them by the Name of Fathers or Sirs^ A more affe£lionate Salutation between Lovers. God fave you my little Cornelia, my Life, my Light, my De- light, my Sweet-heart, my only Pleafure, my. little Heart, my Hppe, my Comfort, my Glory. Either for the Sake of Honour or otherwife, Sal O Mafter, God blefs ye. Anf Oh ! Good Sir, I widi you the fame. Sal. God blefs you moft accompliili'd, and mofl: [i] Erafmus delights in diminutive Nouns. [z] Aiiuti is not here to be taken in a bad Scnfe'j both Erafmus and Tt:- rence ufe it for Uti. [3] It is a Greek Word , fignifying O old Man ; a Title frequent among tlis Hebrews^ Lfiisdmomns, a«d Bitnanh famous famous Sir. God blefs you again and again thou Glory of Learning. God fave you heartily roy very good Friend. God fave you my [i] Mecanas. Avf. God fave you my fingular Patron. God fave you, moft approved Sir. God fave you, the only Ornament of this Age. God blefs you, the Delight of Germany. Sal. God blefs you all together. God blefs you all ahke. Anf God blefs you my brave Boys. Sal. God fave you merry Companion. God blefs you Deftroyer of Wine. Anf. God blefs you Glutton, and unmerciful De- vourer of Cakes. Sal. God blefs you heartily Prefidcnt of all Virtue, Anf. God'blefs you in like manner. Pattern of uni- verfal Honeily. Sal. God fave you lirde old Woman of Fif- teen Years of Age. Anf God fave you Girl, Eighty Years old. Sal. Much good may it do you with your bald Pate. iAnf. And much good may it do you wich your flit Nofe. As you falute, fo you fliall be faluted again. If you fay that which is ill, you Hiall hear that which is worfe. Sal. God fave you again and again. Anf. God fave you for ever and ever. Sal. God flive you more than a thoufand times. Anf In truth I had rather be well once for all. Sal. God blefs you as much as you can defire. Anf. And you as much as you deferve. Sal. I wifli you well. Anf But what if I won't be fo .? In truth I had rather be fick, than :o enjoy the Health that you want. God blefs your Holinefs, Your Greatnefs, Your Highnefsi Your Majefly, Your Beaticude, Your High Mightinefs, are Salutations rather us'd by the Vulgar, than approved by the Learned. In the Third 'P effort. Sapidus wifhes Health to his 'Erafifius. Sapidus falutes his Beatus, wifhing him much Health.' Another Form. Sal. God blefs you Crito, I wifh you well good Sir. Anf And I wifh you better. Peace be to thee Brother, is indeed a Chriflian Salutation, borrow'd from the yews j but yet not [i] Mofl: learned and illuftrious Patron, for Mec^enas was a Patron a- mong the learned Men, and a great Favourite of Augujiui Ciejar. B a to [4] to be rejeded. And of the like kind i?, A happy Life to youl ■Hail Maflcr, ^^^f. In truth I had rather have than crave, [i] X(w?s- -^»f Remember you are at Bafil, and not at Athens, how do you then dare to fpeak Latin when you are not at 'Rome ? Forms of TVell-'wifilng, . And to wifli well is a fort of Salutation. To a Woman 'with Child, God fend you a good Delivery, and that you may make your Husband Father of a fine Child. May the Virgin Mother make you a happy Mother. I wifh that this fwell'd Belly rpay affvvage happily. Heaven grant that this Burthen you carry, whatfoever it is, may have as eafy an out-coming as it had an in-going. God give you a good Time. To Guefls. Happy be this Feafli. Much Good may it do all the Com- pany. I wiiTi all Happinefs to you all. God give you a hap- py Banquet. To one that fneezes. May it be lucky and happy to you. God keep you. May it be for your Health. God blefs it to you. 7(? one that is about to hegin any Biifmefs. May it prove happy and profperous for the Publick Good. May that you are gorng about be an univerfal Good. God profper what you are abou". God blefs your Labours. God blefs your Endeavours. I pray that by God's Affiftance you may happily finifh what you have begun. May Chrift in Heaven profper what is under your Hand. May what you have begun end happily. May what you are fet about end happily. You are about a good Work, I wiili you a good End of it, and that propitious Heaven snay favour your pious Undertakings. Chrift give Profperity to your Enterprise. May what you have undertaken profper. I heartily beg of {i] Xaifi comes from Xst/fa j to rejoice, Almighty Almighty God that this Defign may be as fuccef^ful as it is honourable. May the Affair fo [i] happily begun, more hap- pily end. I wiOi you a good Journey to Italy:^ and a better Return. I vvirti you a happy Voyage, and a more happy R.e- turn. I pray God that, this Journey being happily perfcrm'd, we may in a fhort Time have the Opportunity of congratu- lating you upon your happy Return. May it be your good Fortune to make a good Voyage thither and back again. May your Journey be pleafanr, but your Return more pleafant. I wifli this Journey may fucceed according to your Hearts De- fire. I wifh this Journey may be as pleafant to you, as the want of your good Company in the mean time will be trou- blefome to us. May you fet Sail with promifing Prefages. I widi this Journey may fucceed according to both our VVifhes. I wifh this Bargain may be for the Good and Advantage of us both. I widi this may be a hapj^y Match to us all. The bleffed Jefus God keep thee. Kind Heaven return you fafe. God keep thee who art one half of my Life. I wifh you a fate Return. I willi that this New- Year may begin happily, go on more happily, and end moft happily to you, and thac you may have many of them, and every Year happier than other. A72f. And I again wifli you many happy Ages, thac you mayn't wifh well to me gratis. I wifh you a [2] glori- ous Day to Day. May this Sun-rifing be a happy one to you. Anf I wifh you the fame. May this be a happy and a pro- fperous Morning to both of us. Father, I wifli you a good Night. I wifh you good Repofe to Night. May you Ikep Iweedy. God give you good Reft. May you lleep without dreaming. God fend you miay either fleep fweecly or dreara pleafantly. A good Night to you. Anf Since you always love to be on the getting Hand, I wifli you a thoufand Hap- pinefTes to one you willi to me. Farewell at parting. ■ Fare ye all well. Farewell. Take care of your Health. Take a great Care of your Health. I bid you good by. Time calls me away, fare ye well. I wifli you as well as may be. [l] Bonis A'vihus.'\ A Phrafe taken from the Auguries, for the Augurs usM to forete] future Things by the fiying, finging, and feeding of Birds. [2] Candidas.'^ This is taken from the Cuftom of the. .'Ihracian:, who «fed to mark a fortunate Day with White, and an unfortunate one with black. B 3 Farewel in Farewel [i] mightily, or if you had rather have it fo, iuftily. Fare you well as you are worthy. Fare you as well as you deferve Farewel for thefe two Days. If you fend me away, farewel till to-morrow. Would you have any thing with me ? Have you any thing elfe to fay to me ? yinf. Nothing but to wifh you well. Take care to preferve your Health. Take care of your Health. Look well to your Health. See that at the next Meeting we fee you merry and hearty. I charge you make much of your felf. See that you have a found "Mind in a healthful Body. Take care you be univerfally well bo:h in Body and Mind. ^nf. Til promife you I will do my Endeavoar. Sal. Fare you well alfo^ and I again wifh yoa profperous Health. Of fainting by another. Sal. Remember my hearty Love to Frohfiius. Be fure to remember my Love to litde Eraf?mts. Remember me to Gertrude's Mother with all imaginable Refped; tell them I ■wilh 'em all well. Remember me to my old Companions. Remember me to my Friends. Give my Love to my Wife. Remember me to your Brother in your Letter. Remember my Love to my Kinfman. Have you any Service to com- mand by me to your Friends } Aiif Tell them I wiih them all heartily well. Have you any Recommendations to fend by me to your Friends } Anf. Much Health to them all, but efpecially to my Father. Are there any Perfons to whom you would command me any Service? To all that ask how I do. The Health you have brought from my Friends to me, carry back again with much Intereft. Carry my hearty Service to all them that have fcnt their Service to me. Pray do fo much as be my Reprelentative in faluting my Friends. I would have written to my Son-in-law, but you will ferve meinflead of a L'.'iter to him. Soho, foho, whither are you going fo fall? Avf. Strait to Lovain. Stay a little, I have foroething to fend by you. Anf. But it is inconvenient for a Footman to carry a Fardel. What is it ? Avf. That you recommend me to Goclenm, Rutgerus, John Campenfis , and all the Society of [i] Par.cratice.'\ Luftily, of the Greek wetiTu, all Things; and n^dLTiiv, to obtain. The Greeks had five Sorts of Exercifes, Running, Quoit-playing, Leaping, Wrcftling, and Handy-cuffs j and whofoever came off Viftor in all thefe Exercifes was called Tturrax^wxa^M, which no Body could do unlefs he was in a confirmed State of Healtji, ' [i] Trilinguifts. C7] [i] Trllinguifts, Anf. If you put nothing into my Snapfack but Healths, I fhall carry them with Eafe. Sal. And that you may not do that for nothing, I pray that Health may be your Companion both going and coming back. How we ought to congratulate one that is returned from a journey, Sal. We are glad you are come well Home. It is a Plea- fure that-you are come Home fafe. It is a Pleafure to us that you are come well Home. We congratulate your happy Re- turn. We give God Thanks that you are come fafe Home to us. The more uneafy we were at the want of you, the more glad we are to fee you again. VVe congratulate you and ourfelves too that you are come Home to us alive and well. Your Return is the more pleafant by how much it was leis expected. Anf. I am glad too that as I am well myfelf I find you fo. I am very glad to find you in good Heakh. I (hould not have thought mvfelf well come Home if I had not found you'v/ell j but now I thinly myfelf fafe, in that I fee you fafe and in good Health. A Form of asking ^uefiions at the firfi meeting. The Argument. 27^/5 Colloquy teaches Forms of enquiring at the firfi meeting. PVhence come you ? What Neivs bring you ? Hoiv do you do ? &c. GEORGE, LIVINUS. GEORGE. Out of what Hen-Coop or Cave came you? Liv. Why do you ask me fuch a Queftion '? Ge. Becaufe you have been fo poorly fed ; you are fo thin a body may lee thro' you, and as dry as a Kecks. Whence came you from ? Liv. From Montacute College. Ge. Then fure you are come loaden with Letters for us. Liv. Not fo, but wkh Lice come f i] That oiiderftood three Tongues, Hebrew, Creek, and Latin, B 4 lam.' [8] I am. Ge. Well then you had Company enough. L/'y/Tri'' truih it is not .{afe for a Traveller now-a-days to go withod't Company. Ge. I know well enough a Loufe is a Scholar'^ Companion. Weil but do you bring any News from Paris'? LiTJ. Ay, I do, and that in the firll place that I know you won't believe. At Paris a [i] Bete is wife, and an Oak prea- ches. Gc. What's that you tell me ? Liv. That which you hear. Ge. What is it I hear? Liv. That which I tell you. Gi. O monftrous ! Sure Mufhrooms and Stones muft be the Hearers where there are fuch Preachers. Liv. Well, but it is even Co as I tell you ; nor do I fpeak only by heariay, but Vv'hat I knov/ to be true Ge. Sure Men muft needs be very wife there v/here Betes and Oaks are fo. Liv. You are in the right on'c. Of enquiring concerning Health. Ge. Are you well ? Ltv. Look in my Face. Ge. Why do you not rather bid me cafl your Water .^ Do you take me for a Doctor } I don't ask you if you are in Health, for your Face befpeaks you fo to be ; but I ask you how you like your own Condition } Liv. I am very well in my Body, but fick in my Mind. Ge. He's not well indeed that is fick in thac Pare. Liv. This is my Caie, I'm well in my Body, but fick in my Pocket. Ge. Your Mother will eafily cure that Di- ll:emper. How have you done for this long Time } Liv. Sometimes better, and fometimes worie, as human Affairs commonly go. Ge. Are you very well in liealth ? Are your Affairs i;i a good Condition } Are your Circumllances as you V'Guld have them .? Have you always had your Health well ? Liv. Very well, I thank God , By God's Goodnefs I have always had my Health very well. I have always been very we'l hitherto, I have been in very good, favourable, fecure, happy, profperous, fuccefsful, perfect Health, like a Prince, like a Champion, fit for any thing. Ge. God fend you may always enjoy the fame. I am glad to hear it. You give me a PlsafLire in faying fo. It is very pleafant to me to hear that. I am glad at my Heart to hear this from you. This is no bad News to me. I am exceeding glad to hear you fay fo. I wifh you may be fo always. I wiili you may enjoy the fame Health as long as you live. In congratulating you, I joy my [i] There were at that time fit Paris two Mafters of Note , nam'd Dc Bete and Dti Ctefn^y which Erafmus calls by the Latin Names of Bira and Shicrcus, a ^etc and an Ouk. felf. felf. Thanks to Heaven for it. Li. Indeed I am very well if- you are fo. Ge. Welh but have you met with no trouble all this while ? Li. None but the want of your good Com- pany, Ge. Well, but ho\v do you do though? Li. Well enoufi^h, finely, bravely, very well as may be, very well indeed, happily, commodioufly, no way amifs. I enjoy rather what Health I wifli, than what I defervtd. ' Princely, Herculean, Champion like, Ge. I was expedting when you would fay Bull like too. Of being III. Ge. Are you in p;ood Health ? Li. I wifh I were. Not al- together fo well as I would be. Indeed I am fo, fo. Pretty well. I am as well as I can be, fince I can'r be fo well as I would be. jA®I ufetobe. So as it pleafes God. Truly noc very well. Never worfe in all my Life. As I am wont to be. I am as they ufe to be who have to do with the Dodor. Ge. How do you do.? Li. NotasI would do. Ge. Why truly not well, ill, very ill, in an unhappy, unprofperous, unfavou- rable, bad, adverfe, unlucky, feeble, dubious, indifferent. State of Health, not at all as I would, a tolerable, fuch as I would not wifh even to my Enemies. Ge. You tell me a me- lancholy Story. Heavehs forbid it. God forbid. No more of that I pray. I widi what you fay were not true. But you muft be of good Chear, you mail: pluck up a good Heart, A good Heart is a good Help in bad Circumftances, You muft bear up your Mind with the Hope of better Fortune, What Diftem- per is it? What fort of Difeafe is it? What Diftemper is ic that afflids you ? What Diflemper are you troubled with? «JL/. I can't tell, and in that my Condition is the more dan- gerous. Ge. That's true, for when the Difeafe is known, it is half cured. Have you had the Advice of any Doctor ? Li. Ay, of a great many. Ge. What do they fay to your Cafe ? Li. W hat the Lawyers of Demtphon (in the Play j faid to him. One fays one Thing, another he fays another, and the third he'll confider of it. But they all agree in this, that I am in a fad Condition. Ge. How longjiave you been taken with this Illnels? How long have you been ill of this Diftemper ? How long has this lUnefs feiz'd you? Li. About twenty Days more or lefs, almoft a Month. It's now near three Months. It feems an Age to me Hnce I was firft taken ill, Ge. But I think you ought to take -care that the Diftemper don't grow upon you. Li. Ic has grown too much upon me already. Ge. h it a Dropfy ? Li. They fay [ >° ] fay it is not. Ge. Is it a DifTenrery ? Li. I think not Gel Is it a Fever ? Li. I believe it is a Kind of a Fever j but a new one, as ever and anon nev/ ones fpring up that were unknov/n before. Ge. There were more old ones than enough before. Li. Thus it pleafes Nature to deal with us, Vv'hich is a little too feverc. Ge. How often does the Fit come ? Li. How ofcen do you fay ? Every Day, [i] nay every Hour indeed. Ge. O wonderful ! It is a fad Afflidion. How did you get this Diftemper ? How do you think you came by it? Li. By Reafon of Want. Ge. Why you don't ufe to be fo fuperftkious as to ftarve your felf with fading. Li. It is not Bigotry but Penury. Ge. What do you mean by Penury ? IJ. I mean I could get no Viduals, I believe it came by a Cold. I fancy I got the Diftemper by eating rotten Eggs, By drinking too much Water in my Wine. This crudity in my Stomach came by eating green Apples. Ge. But confider whether you han't contradted this Diftemper by long and late Studying, by hard Drinking, or immoderate ^ of Venery ? Why don'c you fend for a Dodtor.^^ Li. I am afraid he fhould do me more harm than good. I am afraid he fhould Poifon me inftead of curing me. Ge. You ought to chufe one that .you can confide in. Li. If I muft dye, I had rather dye once for all, than to be tormented with fo many Slops. Ge. Well then, be your own Dodor, If you can't truft to a Do6tor, pray God be your Phyfician. There have been fome that have recover'd their Health, by putting on a Domi- nican or a Francifcan Fryars Cowl. Li. And perhaps it had been the fame Thing, if they had put on a Whore-mafter's Cloak. Thefe things have no EfFeft upon thofe that have no Faith in 'em. Ge. Why then, believe that you may reco- ver. Some have been cur'd by making Vows to a Saint. Li. But I have no Dealings widi Saints. Ge. Then pray to Chrift that you may have Faith, and that he would be pleafed to beftow the Bleffing of Health upon you. Li. I can't tell whe- ther it would be a Bleffing or no. Ge. Why, is it not a Blef- fing to be freed from a Diftemper ? Li. Sometimes it is bet- ter to dye. I ask nothing of him, but only that he'd give me what would be beft for me. Ge. Take Ibmething to purge you. Li. I am Laxative enough already. Ge. Take fome- thing to make you go to Stool. You muft take a Purge. Li. I ought to take fomeching that is binding rather, for I am too Laxative. [i] Euripus was a Strait or Arm of the Sea, betwixt Eubea, and Bottbia in Ciace. that ufed to ebb and flow feven Times a Day. Of [ " 1 Of enquiring of a Perfon upon his Return. The Argument. Of interrogating a Perfon returning from ajourney^ con- cerning ff'^ar^ private Affairs^ a Difappointment^ great Promifes^ a Wife Lying-in^ Dangers^ Loffes^ &c. GEOV-GE, Have you had a good and profperons Jour- ney? L?. Pretty good j bucthai there is fuch robbing every where. Ge. This is the Effedt of War. U. It is fo, but it is 3" wicked one. Ge. Did you come on Foot or on Horfe-back ? lui. Part of the Way a Foot, Part in a Coach^ Part on Horfe- back, and Part by Sea. Ge. How go Matters in France ? Li. All's in Confufion, there's nothing but War talk'd of. What Mifchiefsthey may bring upon their Enemies Iknownotj but this I'm fure of, the French themfelves are afflided with uney- preffible Calamities. Ge. Whence come all thefe tumultuary Wars? Li. Whence fhould they come but from the Ambition of Monarchs. Ge. Bat it would be more their Prudence to appeafe thefe Storms of human Affairs. Li. Appeafe'em! Ay, {o they do, as the South Wind does the Sea. They fancy them- felves to be Gods, and that the World was made for their Sakes. Ge. Nay, rather a Prince was made for the good of the Com- monwealth, and not the Commonwealth for the Sake of the Prince. Li. Nay, there are Clergymen too, whoblow uptlie Coals, and found an Alarm to thefe Tumults. Ge. I'd have them fet in the Front of the Battel. Li. Ay, ay, but they rake care to keep out of Harm's Way. Ge. But let us leave thefe publick Affairs to Providence. How go your ov/n Matters? Li. Very well, happily, indifferently well, tolerably. Ge. How goes it with your own Bufinefs ? As you would have it. Li. Nay, better than I could have wifli'd for, better than I deferve, beyond what I could have hop'd for. Ge. Are all things ac- cording to your Mind ? Is all well ? Has every Thing fuc- ceeded ? Li. It can't be worfe. It is impodible it (hould be worfe than it is. Ge. What then, hin't you got what you fought for? Han't you caught the Game you hunted? Li. Hunt! Ay, I did hunt indeed, but with very [i] ill Succeis. Ge. But is there no Hope then ? Li. Hope enough, but no- [i] Delia is the Goddefs of hunting, l"o called of the Illand Deios, where fhc }-; faid to have been born» 2 thing [I.] thing elfe. Ge. Did the Birtiop give you no Hopes? LL Yes, whole Cart Loads, and whole Ship Loads of Hopej but nothing elfe. Ge. Has he fent you nothing yet? Li. He promis'd me largely, but he has never fent me a Far- thing. Ge. Then you muft live in Hopes. Li. Ay, but that •won't fill the Belly ; they that feed upon Hope, may be faid to hang, but not to live. Ge. But however then, you were the lighter for travelling, not having your Pockets loaded. Li, I confefs that, nay, and fafer tooj for an empty Pocket is the beft Defence in the World againft Thieves j but for all that, I had rather have the Buidien and the Danger too. Ge. You was not robb'd of any Thing by the Way, I hope? Li. Robb'd ! What can you rob a Man of that has nothing? There was more Reafon for other Folks to be afraid of me, than I of them, having never a Penny in my Pocket. I might ling and be ftarved all the Way I went. Have you any thing more to fay? Ge. Where are you going now? Li. Strait Home, to fee how all do there, vv'hom I han't fcen this long Time. Ge. I wifli you may find all well at Home. Li. I pray God I may. Has any thing new happen'd at our Houfe fince I went away ? Ge. Nothing but only you'll find your Family bigger than it was j for your Catu/a has brought you a litde Catuius fince you have been gone. Your Hen has laid you an Egg. Li. That's good News, I like your News, and I'll promiletogiveyouaGofpel for it. Ge. What Gofpel ? The Gofpel according to St. Matthew ? Li. No, but according to Ho7ner. Here take it. Ge. Keep your Gof- pel to your felf, I have Stones enough at Home. Li. Don't fl'ght my Prefent, it is the Eagle's Stone ; It is good for Women with Child ^ it's good to bring on their Labour. Ge. Say you fo ? Then it is a very acceptable Prefent to me, and I'll endeavour to make you Amends. Li- The Amends is made already by your kind Acceptance. Ge. Nay, nothing in the World could come more feafonably, for my Wife's Belly is up to her Mouth almoft. Li. Then I'll make this Bargain with you ; that if fhe has a Boy, you fhall let me be the Godfather. Ge. Well I'll promife you that, and that you fhall Name it too. Li. I wifh it may be for both our good- Ge. Nay, for all our good. MJURICE, CTPRIJN. , Ma. You are come back fatter than you ufed to be : You are returned taller. Cy. But in truth I had rather it had been - - ' wifer* C '3 ] wifer, or more learned. Ma. You had no Eeatd when you went away i but you have brought a little one back with you. You are grown fotnewhatholdifh iince you v/ent away. Whac makes you lock fo pale, fo lean, lb wrinkled .? Cy. As is my Fortune, io is the Habit of my Body. Ma. Has it been biic bad then ? Cy. She never is othervvife to me, but never vvorfe in my Life than now. Ma. I am forry for that. I am forry for' your Misfortune. But pray, what is this Mifchance .^ Cy. I have loft all my Money.' Ma. What in the Sea? Cy. No, on Shore, before I went aboard. Ma. Where .^Cy. Upon the Englijb Coaft. Ma. It is well you fcap'd with your Life ^ it is better to lofe your Money , than that ^ the lofs of ones good Name, is worie than the Lofs of Money. Cy. My Life and Reputation are fafej but my Money is loft. Ma. Thg Lofs of Life never can be repair'd j the Lofs of Reputation very hardly j but the Lofs of Money may eafily be made up one Way or another. But how came it about.' Cy. I cau'c tell, unlefs it was my Defbiny. So it pleas'd God. As the [i] Devil would have it. Ma. Now you fee that Learning and Virtue are the fafeft Riches ; for as they can't be takea from a Man, fo neither are they burthenfome to him that car- ries them. Cy. Indeed you Philofophize very vvellj but in ihs mean Time I'm in Perplexity. CLAUD lUS, BALBUS. Cl I am glad to fee you v/ell come Home Balbus. Bal And 1 to fee you alive Claudim. Cl. You are welcome Home into your own Country again. Ba. You fhould rather congratulate mie as a Fugitive from Vrance. Cl. Why fo ^ Ba. Becaufe they are all up in Arms there. Cl. Butvvhan have Scholars to do with Arms. Ba. But there they don't fpare even Scholars. Cl. It is well you're got off dk. Ba. But I did not get ofF without Danger neither. Cl. You are come back quite another Man than you went away. Ba. Howfo? Cl. Why, of a Dutch Man, you are become a French Man. Ba. Why was I a [2] Capon when I went away? C/. Your Drefi fhows that you're turn'd from zButch Man into a Wrench Man. Ba. I had rather fuxFer this Meta- morphofis, than to be turn'd into a Hen. But as a Cowl does [i] The Ancient Pagans afcribed tv\^o Genius's to every Man, one of which they fancied ftudied to do him Good, and the other to do him Harm. [2] Eraj'mus here plays upon the double Significp.tion of the Latin Word Gal- hi, which fignifies both a Frenchman and a Ccck. not [>4] not mske a Monk, fo neither does a Garment a Frenchman. Cl. Have you learn'd to fpeak French"^ Ba. Indifferently well. Cl. How did you learn it ? Ba. Of Teachers that were no Dumb ones I aflure you. C/.'From whom? Ba. Of little Women, more full of Tongue, than Turtle Doves. Cl. It is eafy to learn to fpeak in fuch a School. Do you pronounce the French well ? Ba. Yes, that I do, and I pronounce Latin after the French Mode. Cl. Then you will never write good Verfes. Ba. Why fo ? Cl. Becaufe you'll make falfe Quanti- ties. Ba. The Quality is enough for me. Cl. Is Farts clear of the Plague? Ba. Not quite, but it is not continual, fome- times it abates, and anon it returns again j fometimes it flack- ens, and then rages again. Cl. Is not War it felf Plague enough ? Ba It is fo, unjefs God thought otherwife. Cl. Sure Bread muft be very dear there. Ba. There is a great Scarcity of it. There is a great want of every Thing but wicked Soldiers. Good Men are wonderful cheap there. Cl. What is in the Mind of the French to go to War with the Germans ? Ba. They have a mind to imitate the Beetle, that won't give Place to the Eagle. Every one thinks himfelf an Hercules in War. Cl. I won't detain you any longer, at fome other Time we'll divert our felves more largely, when we can both fpare Time. Ac prefent I have a little Bufinefs that calls me to another Place. FAMILY DISCOURSE. The Argument. This Colloquy prefejtti us with the Sayings and Jokes of intimate Acquaintance^ and the Repartees andBehavi' our of familiar Friends one with another, i . Of walk* ing abroadry and callingCompanions. i. Of feldom i?/* fiting^ of asking comerning a JVife^ Daughter^ Sons* 3 . Concerning Leifure^ the tingling of the Ear., the JDefcription of a homely Maid, Invitation to a JVed* ding. 4. Of Studying too hardy &c. PETER, MIDAS, a Boy, JODOCUS. PE TE R, Soho, foho. Boy ! does no Body come to the Door? M. I think this Fellow will beat the Door down. Sure he muft needs be fome intimate Acquaintance or other. O old ['5 3 O old Friend Peter, what haft brought ? Pe. M7 felf. Mi. In truth then you have brought that which is not much worth. Pe. But I'm fure I coft my Father a great deal. Mi. I believe foi more than you can be fold for again, Pe. But is Jodoan at Home? Mi. I can't tell, but I'll go fee. Pe. Go in firft, and ask him if he pleafes to be at home now. Mi. Go your felf, and be your [i] own Errand Boy. Pe. Soho! Jodocus, are you at home ? Jo. No, I am not. Pe. Oh ! You im- pudent Fellow ! don*t I hear you fpeak ? Jo. Nay, you are more impudent, for I took your Maid's Word for it lately, that you were not at home, and you won't believe me my felf. Pe. You're in the right on't, you've ferv'd me in my own kind, Jo. [2] As I deep not for every Body, fo I am not at home to every Body, but for Time to come fhall always beat home to you. Pe. Mechinks you live the Life of a Snail. Jo. Why fo .? Pe. Becaufe you keep always at home and never ftir abroad, juft like a lame Cob'er always in his Stall. You fit at home till your Breech grows to your Seat, Jo. At home I have fomethins; to do, but I have no Bufinefs abroad, and if I had, the Weather we have had for feveral Days paft, would have kept me from going abroad. Pe. But now it is fair, and would tempt a Body to walk our, fee h(DW charming pleafant it is, Jo. If you have a Mind to walk I won't be againft ir. Pe. In Truth, I think we ought to take the Opportunity of this fine Weather, Jo. But we ought to get a merry Companion or two, to go along with us. Pe. So we will ; but tell me who you'd have then. Jo. What if we fliould get Hugh ? Pe. There is no great Dif- ference between Hugo and Nugo. Jo. Come on then I like it mighty well. Pe. What if we (houldcsM A I ardus? Jo. He's no dumb Man I'll affure you, what he wants in Hearing he'll make up in Talking. Pe. If you will, we'll get Navius along with us too. Jo. If we have but him, we fhall never wane merry Stories. I like the Company mainly, the next Thing is to pitch upon a pleafant Place. Pe. I'll fhow you a Place where you iliall neither want the Shade of a Grove, nor the pleafant Verdure of Meadows, nor the purling Streams of Fountains, you'll fay it is a Place worthy of the Mufes them- [i] Mercury is feigned to be the Mefienger or Footman of the Gcds, [2] This relates to the Story of one Galba, who having invited Medeitas to an Entertainment, who was in love with his Wife ; when the Feaft was over he feigned himfelf to be afleep, that Mecanas might have an Opportunity to do what he would with her ; but a Servant coming to fteal away fome of the Wine, he fays to him r.on omnibus dtrmio, I don't fleep for to give every Body an Opportunity. felves. [ l6 ] felves. Jo. You proraife nobly. Pe. You are too intent upcri your Books j you fit too clofe to yoar Books j you make your lelf lean with immoderate Study. ^0. I had rather grow lean with Study than v.'ich Love. Pe. Wc don't live to ftudy, bun we therefore ftudy that we may live pleafantly. • ^o. Indeed I could live and dye in my Study. Pe. I approve well enough cf fludying hardj but not to ftudy my felf to Death. Pe. Has this Walk pleas'd you? ^o. It has been a charming plea- fant one. 2. GILES, LEONARD. Gi. Where is our Leonardo, going? Le. I was coming to you. Gi. That you do but feldom. Le. Whyfo? Gi. Be- caufe you h^n't been to fee me this tv/elve Months. Le. 1 had rather err on that Hand to be wanted, than to be tirefome. Gi. I am never tired with the Company of a good Friend : Nay, the oftner you come the more welcome yoa are. Le. But by the Way, how goes Matters at your Houfe. Gi. Why truly not many Things as I would have them. Le. I don't wonder at that, but is your Wife brought to Bed yet ? Gi. Ay, a great while ago, and had two at a birth too. Le. How, two at once ! Gi. 'Tis as I tell you, and more than that fhe's vvith Child again. Le. That's the way to in- creafe your Family. Gi. Ay, but I wifti Fortune would en- creafe my Money as much as my Wife does my Fan:^ily. Le. Have you difpofed of your Daughter yet ? Li. No, not yet. Le. 1 would have you confider if it be not hazardous to keep fuch a great Maid as fhe at home, you Ihould look out for a Husband for her. Gi. There's no need of that, for fhe has Sv;/eet-hearts enough already, Le. But why then don't you fingle out one for her, him that you like the beft ot them? Gi. They are all fo good that I can't tell which to chufe: But my Daughter won't hear of marrying. Le. How fay you! If I am not miftaken, flie has been marriageable for fome Time. She has been fit for a Husband a great while, ripe for Wedlock, ready for a Husband this great while. Gi. Why not, <"he is above feventeen, flic's a- bove two and twenty, flie's in her nineteenth Year, flie's a- bove eighteen Years old. Le. But why is flie averfc to Mar- riage? Gi. She fays flie has a Mind to be married to Chrift. Le. In Truth he has a great many Brides. But is flie mar- ried to an evil Genius that lives chaftly with a Husband ? Gi. I don't [ '7 ] 1 don't think Co. Le. How came that Whimfey into her Head ? Gi. I can't tell, but there's no perfaading her out of it by all that can be faid to her. Le. You fhould take care that there be no Trickfters that inveagle or draw ber away. Gi. I know thefe , Kidnappers well enough, and I drive this kind of Cattei as far from my Houfe as I can. Le. But what do you intend to do then ? Do you intend to let her have her Humour ? Gi. No, I'll prevent it if pofTible j I'll try every Method to alter her Mind ; but if fhe pqrfifts in ir, I'll not force her a- gainft her Will, left I lliould be found to fight againft God, or rather to fight againft the Monks. Le. Indeed you fpeak very religioiifly ; but take care to try her Conftancy through- ly, left fhe fhould afterwards repent it, when it is too late. Gi. I'll do my utmoft Endeavours. Le. V/hat Employmenn do your Sons follow ? Gi. The eldeft has been marfied this ' good while, and will be a Father in a little time ; I have fenc the youngeft away to Paris, for he did nothing but play v/hile he was here. Le. Why did you fend him thither.? G/'. That he might come back a greater Fool than he went. Le. Don't talk fo. Gi. The middlemoft has lately enter'd into holy Or- ders. Le. 1 wifh 'em all well. 3. MOPSUS, DROMO. Mo. How is it ? What are you doing Drotno ? Dr. I'm fit- ting ftill. Mo. 1 fee that ; but how do Matters go with you ? Dr. As they ufe to do with unfortunate Perfons. Mo. God forbid that that fhould be your Cafe. But what are you do- ing.? Dr. I am idling., as you fee j doing juft nothiij? at all. Mo. It is better to be idle than doing of nothings it'^rnay be I interrupt you, being employ'd in (bmc Matters of Confe- quence.? Dr. No, really, entirely at leifurcj I juft began to be tir'd of being alone, and was wJlliing for a merry Compa- nion. Mo. It may be I hinder, interrupt, difturb you, being about fome Bufinefs? Dr. No, you divert me, being tired with being idle. Mo. Pray pardon me if I have interrupted you unfeafonably. Dr. Nay, you came very feafonably j you are come in the Nick of Time; I was juft now wifliing for youi I am extreme glad of your Company. Mo. It may be you are about fome (erious Bufinefs, that I would by no means interrupt or hinder.? Dr. Nay, rather it is according to the old Proverb, Talk of the Devil and he'll appear ; for we were juft now fpeaking of you. Mo. In fhort, I believe you were, for my Ear tingled mightily as I came along. Dr. Which C Eac [i8] Ear was it ? Mo. My left, from which I guefs there was no Good faid of me. Dr. Nay, I'll aiTure you there was no- thing but Good faid. Mo. Then the old Proverb is not true. But" what good News have you.? Dr. They fay you are be- come a Huntfman. Mo. Nay, more than that, I have gotten the Game now in my Nets that I have been hunting after. Dr. What Game is it ? Mo. A pretty Girl, that I am to mar- ry in a Day or twoj and I intreat you to honour me with your good Company at my Wedding. Dr. Pray, who is your Bride ? Me. Alice, the Daughter of Chremes. Dr. You are a rare Fellow to chufe a Beauty for one ! Can you fancy that Black-a-top, Snub-nos'd, Sparrow-mouth'd, Paunch-bel- ly'd Creature. Mo. Prithee hold thy Tongue, I marry her to pleafe myfelf, ahd not you. Pray, is it not enough that I like her } The lefs fhe pleafes you, the more (he'll pleafe me. 4. STRUS, GE'TA. Sy. I wifli you much Happinefs. Ge. And I wifh you dou- ble what you wilh me. Sy. What are you doing } Ge. I am talking. Sy. What! By yourfelf? Ge. As you fee. Sy. It may be you are talking to yourfelf, and then you ought to fee to it that you talk to an honefl Man. Ge. Nay, J am converfing with a very facetious Companion. Sy. With whom ? Ge. With Apulelus. Ge. That I think you are always doing, but the Mufes love Intermiffion ; you fludy continually. Ge. I am never tired with Study. Sy. It may be fo, but yet you ought to fet Bounds j though Study ought not to be omitted, yet it ought foraetimes to be intermitted ^ Studies are not to be quite thrown afide, yet they ought for a while to be laid afidej there is nothing pleafant that wants Variety j the fel- domer Pleafures are made ufe of the pleafanter they are. You do nothing elfe but ftudy. You are always ftudying. You are continually at your Books. You read inceffantly. You ftudy Night and Day. You never are buS?a ftudying. You are con- tinually at your Study. You are always intent upon your Books. You know no End of, nor fet no Bound to Study. You give yourfelf no Reft from your Studies. You allow yourfelf no Intermiifion in, nor ever give over ftudying. Ge. Very well ! This is like you. You banter me as you ufe to do. You make a Game of me. You joke upon me. You fatyri2.e me. You treat me with a Sneer. I fee how you jeer me well e- nough. You only jeft with me. I am your Laughing-ftock. 3 I am L ^9 1 I am laugh'd at by you. You make yourfelf merry with me^ You make a meer Game and Sport ot me. Why doirt you put me on Affes Ears too? My Books, that are all ovcrdufty and mouldy, fiiew how hard a Readier I am, Sj. Let me die if I don't fpeak my Mind. Let me periih if I don't Ibeak as I think. Let me not laws if I diiTemble. I fpeak what [ rhink. I fpeak the Truth I fpeak (eriouUy. 1 fpeak from my Heart. I fpeak nothing but what I think. Why don't you come to fee me ? Ge. What's th^ matter you ha'n't come to fee me all this while? What's che matter you vifit me fo feldom ? Whac has happen'd to you Chat you never have com.e at me for fo long Time ? Why are you fo feidora a Vifitor ? What is the mean- ing that you never come near one for fo long Time ? What has hinder'd you that you have come to fee me no ofcner ? What has prevented you that you have never let me have the Opportunity of feeing you for this long Time? I could not by reafon of Biifmcfs. Sy. I had not Leifure. I would have come, but I could not for my Bulinefs, Bufinefs would not permii: me hirherco to come to fee you. Thefe Floods of Bufinefs that I have been plung'd in would not permit me to pay my Refpec5ts to you. I have been fo bufy I could not come. I have been harafs'd with fo many vexatious Matters t!iat I could not gee an Opportunity. I have been fo caken up wich a rroublefome Bufinefs thatl could never have fo much command of myfclf. You muft impute it to my Bufinefs, and no^ 'o me. It was not for want of Will, but Ooporcunity. I could not get Time till now. I have had no Time till nOw. I never have had any Leifure till this time/^I have been fo ill I could not come. I could not come the Weather has besn fo bad. Ge. Indeed I accept ot your Excufe, but upon this Condition, that you don't make ufe of it often. If Sicknefs has been the Occa-' fion of your Abfence, your Excufe is jutter than I w;lh it had beenj I'll excufe you upon rhis Condidon, that you make amends for your OmiiTion by Kindnefs, if you make up youi: pad Negled by your future frequent Vifits. Sy. You don't efteem thefe common Formalities, our f rieadiliip is more firm C a than t 20 ] than to need to be fupported by fuch vulgar Ceremonies. He vifics often enough that loves conftantly. Ge. A Mifchief take thofe Incumbrances that have depriv'd us of your Company. I can't tell what to wifh for bad enough to thofe Affairs that have envy'd us the Company of lb good a Friend. A Mif- chief take that Fever that hath tormented us fo long with the want of you. I wifti that Fever may perilli, fo thou thy felt Wert but Ci^Q. Of Commanding and Promijlng. yjMES, SJP IDUSy Ja. I pray you take a fpecial Care of .this Matter. I car- neftly intreat you to take care of this Affair. If you have any Refpeit for me, pray manage this Affair diligently. Pray be very careful in tnis Affair. Pray take a great deal of Care about this Bufinefs for my Sake. If you are indeed the Man I al- ways took you to be, let mc fee in this Concern what Efteem you have for me. Sa. Say no more, I'll difpatch this Affair for you> and that very fhortly too. I can't indeed warrant you , what the Event lliall be, but this I promife you, that neither Fidelity nor Induftry fhall be wanting in me. I will take more Care of it than if it were my own Affair. Tho' indeed that which is my Friend's I account as my own. I will fo manage the Affair, that whatever is wanting. Care and Diligence iliall not be wanting. Take you no Care about the Matter, I'll do it for you. Do you be eafy, I'll take the Management of it upon myfelf. I am glad to have an Opportunity put into my Hand of fhewing you my Refped. I do not promife you in Words, but I will in Reality perform whatfoever is to be ex- pected from a real Friend, and one that heartily wifhes you well. I won't bring you into a Fool's Paradife. I'll do that which lliall give you occafion to fay you trufted the Affair to a Friend. Succefs, Sa. The Matter fucceeded better than I could have exped- cd. Fortune has favour'd both our Wifhes. If Fortune had been your Wife fhe could net have been more obfervant to you. Your Affair went on bravely with Wind and Tide. For- 2 tune [ a. 1 tune, has out-done our very Wifhes. You mufl: needs be a Favourite of [i} Fortune, to whom all Things fall our juft as you would have them. I have obrain'd more than I could prefume to wi'li for. This Journey has been perform'd from Beginning to End with all the fortunate Circumftances ima- ginable. The whole Affair has fallen out according to our Wilh. This Chance fell out happily for us. I think we have been lucky to Admiration, that what has been fo imprudently enterpriz'd, has fo happily fucceeded. A giving one 'Thanki. Ja. Indeed I thank you, and fhall thank you heartily a<; long as I live for that good Service you have done me. I can (carce give you the Thanks you deferve, and fhall never be able to make you amends, I fee how much I am oblig'd to you for your Kindnefs to me. Indeed I don't wonder ac it, for it is no new thing, and in that I am the more oblic^'d to you. My Sapidus I do, and it is my Duty to love you hear- tily for your Kindnefs to mc. In as much as in this Affair you have not aded the Part of a Courtier, I do, and always fhall thank you. I refpeft you, and thank you, that vou made my Affair your Care. You have oblig'd me very much by that Kindnefs of yours. It is a great Obligation upon me that you have manag'd my Concern with Fidelity. Of all vour Kindneffes, which are indeed a great many, you have fliew'd me none has oblig'd me more than this. I cannot poffibiy make you a Return according to your Merit Too much Ceremony between you and I is unneceffary, but that which is in my Power I'll do. I'll be thankful as long as I live. I confefs myfelf highly oblig'd to you for your good Service. For this Kindnefs I owe you more than I am able to pay. By this good Office you have artach'd me to you fo firmly, that I can never be, able to difengage myfelf You have laid ma under fo many and great Obligations, that I fhall never be able to get out of your Debt. No Slave was ever fo en^ao'd in Duty to his Mailer as you have engag'd me by this Offjce. You have by this good Turn brought me more into your Debt than ever I fhall be able to pay. I am oblig'd to you upon many Accounts, but upon none more than upon this. Thanks are due for common Kindnefs, but this is beyond the Power of Thanks to retaliate. [i] Litaffe Rhamnufia, to have offered Sacrifice to Fortune, who was worlhipped at Mammis, a Town in -^tdca. C 3 The [ 1*1 The Anfwer. Sa. Forbear thefe CorDpliments , the Friendfhip between you and I is greater than that vve fhould thank one another for any Service done. I have not beftow'd this Kindnefs upon youj but only made a return of it to you. I think the Amends is fufiicienrly made, if my moft fedulous Endeavours are ac- ceptable to you. There is no reafon you l"hould thank me for , repaying this imall Kindnefs, for thofe uncommon Kindnefies I have (b often receiv'd from you. Indeed I merit no Praife, but fhould have been the moft ungrateful Man in the World if I had b -en wanting to miy Friend. Whatfbever I have, and whatfoever I can do, you may call as much your own as any thing ih:^c you have the beft Title to. 1 look upon it as a Fa- vour that you rake my Service kindly. You pay fo great an Acknowledgment to me for fo fmail a Kindnefs, as tho' I did not owe yoj much greater. He ferves himfelf that ferves his Friend. He that ferves a Friend does not give away his Ser- vice, bur puts it out to Intereft. If you approve of my Ser- vice, pray make frequent Ufe of it^ then I Ihall think my Service is acceptable, if as often as you have occafion for it you would not requeft but command it. Of RJ S H FO IVS. The Argument. 'This Colloquy treats chiefly of three Things, i . Of the fuperflitious Pilgrimages of fome Perfons to Jerufalem, 'and other holy Places, under Pretence of Devotion, z. That Vows are not to he made rafloly over a Pot of Ale : but that Time^ Expence and Pains ought to he employed otherwife.^ in fuch Matters as have a real Tendency to promote true Piety. ^ . Of the Infignifi' cancy and' Abfurdity of PopiJJj Indulgcncies. ARNOLDUS, CORNELIUS. y^K N O L D U S. O ! Cornelius, well met heartily, you -^^ have been loft this hundred Years. Co. What my old Companion Arnoldusj the Man 1 long'd to fee moft of any Maa [ ^3 ] Man in tbe World ! God fave you. We all gave thee over for loft Bat prithee where haft been rambling all this Vv'hile ? Co. In t'other World. .Ar. Why truly a Body would think fo by thy (lovenly Drefs, lean Carcafe. and ghaftly Phyz. Co. Well, but I am juft come ixom JeruJ a lem, not from the [i] Stygian Shades. Ar. What Wind blew thee thither ? Co. Whac Wind blows a great many other Folks thither ? Ar. Why Fol- ly, or elfe I am miftaken. Co. However, I am not the only Fool in the World. Ar. What did you hunt after there ? Co. Why Mifery. Ar, You might have found that nearer Home. But did you meet with any thing worth feeing there ? Co. Why truly, to fpeak ingenuoully, little or nothing. They fliew us fome certain Monuments of Antiquity, which I look upon to be moft of 'em Counterfeits, and raeer Contrivances to bubble the Simple and Credulous. I don'c think they know precifely the Place that Jernfalem anciently ftood in. Ar. What did you fee then ? Co. A great deal of Barbarity every where. Ar. But I hope you are come back more holy than you went. Co. No indeed, rather ten times worfe. Ar. Well, but then you are richer ? Co. Nay, rather poorer than [2] Joh. Ar. But don'c you repent you have taken fo long a Journey to fo little purpofe ? Co. No, nor I am not afj-iam'd neither, I have fo many Companions of my Folly to keep me in coun- tenance -J and as for Repentance, it's too late now. Ar. What: do you get no Good then by fo dangerous a Voyage.^ Co, Yes, a great deal. Ar, What is it.? Co, Why, I fliall live more pleafanrly for it for Time to come. dr. What, becaufe you'll have the Pleafure of telling old Stories v^^hen the Danger is over ? Co. That is fomething indeed, but that is not all. Ar. Is there any other Advantage in it befides that ? Co. Yes, there is. Ar What is it? Pray tell me. Co. Why, I can divert myfelf and Company, as oft as I have a mind to it, in romancing upon my Adventures over a Pot of Ale, or a good Dinner. Ar. Why, truly that is fomething, as you fay. Co. And befides, I fhall take as much Pleafure myfelf when I hear others romancing about Things they never heard nor faw ; nay, and that they do with that Aflurance, that when they are telling the moft ridiculous and impoflible Things in nature, theyperfuade themfelves they are fpeaking Truth all the while. Ar. This is a wonderful Pleafure. Well then, you have not [i] Inferos in Latin does not mean Hell, or the Devils, but the Spirits of the Dead, which the Heathens believed were, after Death, received into Places under the Earth. [2] Leberh is the Name of a very poor Man. C 4. loft [ 14 ] loft all 5'our Coft and Labour, as the Saying is. Co. Nay, I think this is fonnething better ftill than what they do, who, for the lake of little Advance-money, liil; themfelves for Soldiers in the Aroiy, which is the Nurfery of ail Impiety. Ar. But it is an Ungentleman-like thing to take delight in telling Lies. Co. Bat it IS a little more like a Gentleman than either to de- light others, or be delighted in flandering other Perfons, or la- vilhing away a Man's Time or Subftance in Gaming. Ar. Indeed I muft be of your Mind in that. Co. But then there is another Advantage. Ar. What is that ? Co. If there fhall be any Friend that I love very well, who fiiail happen to be tainted with this Phrenfy, I will advife him to ftay at home ; as your Mariners that have been caft away, advife them that are going to Sea, to freer clear of the Place where they mif- carried. Ar. I wifli you had been my Monitor in time. Co. What Man! Have you been infe(Sled with this Difeafe too.? Ar. Yes, I have been at Rome and Co77ifoJiella. Co. Good God ! how I am pleas'd that you have been as great a Fool as I ! What F alias put that into your Head } Ar. No Fal/as, but Idoria rather, efpecially when I left at Home a handiome young Wife, feveral Children, and a Family, who had noihing in the World to depend upon for a Maintenance but my daily Labour. Co. Sure it mufh be feme important Reafon that drew you away from all thefe engaging Relations. Prithee tell me what it was. Ar. I am afham'd to tell it. Co. You need not be afham'd to tell me, who, you know, have been fick of the fame Dillemper. Ar. There was a Knot of Neighbours of us drinking together, and when the Wine be- gan to work in our Noddles, one faid he had a mind to make a Vlfit to Si. Raines, and another to St. Peier; prefently there was one or two that promis'd to go with them, till at laft it was concluded upon to go all together j and I, that I might not feem a difagreeable Companion, rather than break good Company, promifed to go too. The next Queftion was, whe- ther we lliould go to Rome or Compofiella ? Upon the Debate it was determin'd that we fliould all, God willing, fet out the next Day for both Places. Co. A grave Decree, litter to be writ in Wine than engrav'd in Brals. Ar. Prefently a Bum- per was put about to our good Journey, which when every Man had taken off in his Turn, the Vote paffed into an A6t, and became inviolable. Co. A new Religion ! But did you all come fafe back ? Ar. All but three, one dy'd by the Way, and gave us in charge to give his humble Service to Peier and James:, another dy'd at Rome, who bid us remember him to his WiFe and Children ^ and the third we left at Florence dangeroufly ill, and I believe he is in Heaven before now. Co. Was Co. Was he fo good a Man then ? Ar. The verieft Droll in Nature. Co. Why do you think he is in Heaven then ? Ar. Becaufe he had a whole "Satchel full of large Indulgencies. Co. I underftand you, but it is a long Way to Heaven, and a very dangerous one too, as I am told, by reafon of the Hctle Thieves that infefb the middle Region of the Air. Ar. That's true, but he was well fortify'd with Bulls. Co. What Language were they written in? Ar. In Latin. Co. And will they fecure him ? Ar. Yes, unlefs he fhould happen upon fome Spirit that does not underftand 'Latin, in that Cafe he muft go back to Rome, and get a new Paflport. Co. Do they fell Bulls there to dead Men coo ? Ar. Yes, but by the way, let me advife you to have a care what you (ay, for now there are a great many Spies [i] abroad. Ar. I don't fpeak flightingly of In- dulgencies themfelves, but I laugh at the Folly of my fuddling Companion, who tho' he was the greateft Trifler that ever was born, yet chofe rather to venture the [2] whole Strefs of his Salvation upon a Skin of Parchment than upon the Amend- ment of his Life. But when fhall we have that merry Bout you fpoke of juft now ? Co. When Opportunity offers we'll let a Time for a fmall Collation, and invite fome of our Com- rades, there we will tell Lies, who can lye fafteft, and divert one another with Lies till we have our Bellies full. Ar. Come on, a Match. The Argument. In this Colloquy thofe Perfons are reprehended that run to and again to Rome hunting after Benefices^ and that oftentimes with the Hazard of the Corruption of their Morals^ and the Lofs of their Money. The Clergy are admonifloed to divert themfelves with read' ing of good Books ^ r^-J her than with a Concubine. Jocular Dlfcourfe concerning a long Nofe. [1] The Coricai were the Inhabitants of Mount Corkus, who ufed to make it their Bufmefs to enquire which way Merchants were to fail, and then to give notice of it to Pyrates, to rob them. [2] Proram ac Puppln, the wliolc^ becaufe the whole of the Ship depends on the Head and ?he Stern. P 4 M^ PAMPHAGUS, [i] COCLES. PA M. Either -my Sight fails me, or this is my old Pot- Companion Codes. Co. No, no, your Eyes don't deceive you at all, you Tee a Companion that is yours heartily. Pa. Nobody ever thought to have feen you again, you have been gone fo many Years, and Nobody knew what was become of you. But whence come you from ? Prithee tell me. Co. From the Antipodes. Pa. Nay, but I believe you are come from the [2] fortunate Iflands. Co. I am glad you know your old Companion, I was afraid I fhould come home as Uijjps did. Pa. Why pray? After what manner did he come home? Co. His own Wife did not know him ; only his Dog, being grown very old, acknowledg'd his M after, by wagging his Tail. Pa. How many Years was he from Home? Co. Twenty. Pa. You have been abfent more than Twenty Years, and yet I knew your Face again. But who tells that Story of Uiyfes ? Co. Homer. Pa. He ? They fay he's the Father of all fabulous Stories. It may be his Wife had gotten herfelf a Gallant in the mean time, and therefore did not know her own Ulyjfes. Co. No, nothing of that, fhe was one of the chafteft Women in the World. But Pallas had made Vlyffes look old, that he might not be known. Pa. How came he to be known at laft ? Co. By a little Wart that he had upon one of his Toes. His Nurfe, who was now a very old Woman, took notice of that as ^i\Q was wafliing his Feet. Pa. A curious old Hagg. Well then, do you admire that I know you that have fo remarka- ble a Nofe ? Co. I am not at all forry for this Nofe. Pa. No, nor have you any occafion to be forry for having a thing that is fit for fo many Ufes. Co. For what Ufes ? Pa. Firft of all, it will ferve inftead of an ExtinguiOier, to put out Candles. Co. Go on. Pa. Again, if you want to draw any thing out of a deep Pit, it will ferve inftead of an Elephant's Trunk. Co. O wonderful. Pa. If your Hands be employ'd it will ferve inftead of a Pin. Co. Is it good for any thing elfe ? Pa. If you have no Bellows it will iferve to blow the Fire. Co. This is very pretty j have you any more of it ? Pa. If the Light oflPends you when you are writing, it will ferve for an Um- brella. Co. Ha, ha, ha ! Have you any thing more to fay ? Pa. In a Sea-fight it will ferve for a Grappling-hook. Co. What will it ferve for in a Land-fight ? Pa. Inftead of a I'l] Pamphagus of vavrs, all 5 and pij-s/V, to eat; eating up all. [2] The Canary Iflands. Shield. [^7 ] Shield. Co. And what elfe ? Ta. It will ferve for a Wedge to cleave Wood withal Co. Well faid. Ta. If you ad: the Part of a Herald, it will be for a Trumpet; if you found an Alarm^ a Horn; if you dig, a Spade; if you reap, a Sickle, if you go to Sea,.an Anchor ; in the Kitchen it will ferve for a Flefti- hook; and in filliing a Fifh-hook. Co. I am a happy F-dlow indeed, I did not know I carry'd about m.e a Piece of Hou- fhold-ftufr that would ferve for fo many Ufes. But in the mean time, in what Corner of the Earth have you hid your felf all this while ? Fa.lr\V.ome. Co. But is it poffible that in fo publick a Place no Body fhould know you were alive? Ta. Good Men txc no where in the World lo much inccg7:iio as there, fo that in the brightcft Day you lliall fcarce fee one in a throng'd Market. Co. Well, but then you're com.e home load en with Benefices. Fa. Indeed I hunted after them dili- gently, but I had no Succefs ; for the way of filling there is according to the Proverb, with a golden Hook. Co. That's a foolifh vny of fifhing. Fa. No matter for that, feme Folks find it a very good way. Co. Are they not the greateft Fools in Nature that change Gold for Lead? Fa. But don't you know that there are Veins of Geld in holy Lead ? Co. What then are you com.e back nothing but a Pamphagus ? Pa. No. Co. What then pray ? Fa. A ravenous Wolf Co. But they make a better Voyage of it, that return laden with Budgets full of Benefices. Why, had you rather have a Benefice than a Wife ? Fa. Becaufe I love to live at eafe. I love to live a pleafant Lite. Co. But in my Opinion they live the m.cll pleafant Life that have at hom.e a pretty Girl, that they may embrace as often as they have a mind to it. Pa. And you may add this to it, fometimes when they have no mind to it, I. love a continual Pleafure; he that manies a Wife is happy for a Month, but he that gets a fat Benefice lives merrily all his Life. Co. But Solitude is fo melancholy a Life, that^^^w in Paradife could not have liv'd happily unlels God had given him an Eve. Fa. He'll ne'er need to v^'ant an Evs that has gotten a good Benefice. Co. But that Pleafure can't really be call'd Pleafure that carries an ill Name and bad Cotifciencc with it. Fa. You fay true, and therefore I defign to divert the Tedioufnefs of Solitude by a Converfation with Books. Co. They are the pleafanteft Companions in the World. But do you intend to return to your Fifhing again? P^. Yes, I would, if I could get a frefh Bait. Co. Would you have a goldea one or a Silver one ? Pa. Either of them. Co. Be of good Cheer, your Father will fupply you. Pa. He'll part with no- thing; and efpecially he'll not truft m.e again, when he com.es to underfxand I have fpent what I had to no purpofe. Co. That's [a8 ] That's the Chance of the Dice. Pa. But he don't like thofe Dice. Co. If he iliall abfolutely deny you, I'll fliew you where you may have as much as you pleafe. Fa. You tell me good News indeed, conT;e ihew it me, my Heart leaps for Joy. Co. It is here hard by. Pa. Why, have you gotten a Treafure ? Co. If I had, I would have it for my felf, not for you. Pa. If I could but get together loo Ducats I Ihould be in hopes again. Co. I'll lliew you wheie^ou may have looooo. Pa. Prithee put me out of my Pain then, and do not teaze me to death. Tell me where I may have it. Co. From the .^Jp Buda^i, there you may find a great many Ten Thoufands, whether you'd have it Gold or Silver. Pa. Go and be hang'd with your Banter, I'll pay you what I owe you out of that Bank. Co. Ay, fo you fhall, but it fhall be what I lend you out of it. Pa. I know your waggidi Tricks well enough. Ca. I'm not to be compar'd to you for that. Pa. Nay, you are the verieft Wag in Nature, you are nothing but Waggery; you make a Jeft of a ferious Mattery in this Affair it is a far eafier matter to teaze me than it is to pleafe me ; the Matter is of too great a Confequence to be made a Jeft on j if you were in my Cafe you would not be (o gamefome j you make a mere Game of me j you game and banter me i you joke upon me in a thing that is not a joking Matter. Co. I don'c jeer you, I fpeak what I think; indeed I do not laugh, Ifpeak my Mind ; I fpeak ferioufly, I fpeak from my Heart j I {peak fincerely, I fpeak the Truth. Pa. So may your Cap (land always upon your Head, as you fpeak fmcerely. But do I ftand loitering here, and make no hafte home to fte how all Things go there? Co. You'll find a great many Things new. Pa. I believe I fhall ; but I wifh I may find all Things as I would have them. Co. We may all wifh fo if we will, but never any Body found it fo yet. Pa. Our Rambles will do us both this Good, that we fhall Uke Home the better for Time tc come. Co. I can't tell that, for I have feen fome that have play'd the fame Game over and over again ^ if once this Infedion feizes a Perfon he feldom gets rid of it. The [ ^p ] The Argument. T'he wicked Life of Soldiers is here reprehended^ and fjewn to be 'very miferable : 'That PVar is Csnfufon^ and a Sink of all manner of Vices^ in as much as in it there is no Dijlintiion made betivixt Things facred and ■profane. The hope of Plunder allures many to become Soldiers. The Impieties of a Military Life are here laid open^ by this Confejjion of a Soldier^ that Touth may be put out of conceit of going into the Army. HANNO, [i] THRASYMACHUS. TLTANNO. How comes it about that you that went away •*■■'■ 2. Mi'Ymry, come back a Vulcan ? Thr. What do you talk to me of your Mercuries and your Vulcam for ? Ha. Be- caufe you feem'd to be ready to fly when you went away, but you're come limping home. Thr. I'm come back like a Sol- dier then. B.a. You a Soldier, that would out-run a Stag if an Enemy were at your Heels- Thr. The hope of Booty made me valiant. Ha. Well, have you brought home a good deal of Plunder then ? Thr. Empty Pockets. Ha. T hen you were the lighter for travelling. Thr. But I was heavy loaden with Sin. Ua. That's heavy Luggage indeed, if the Apoftle fays right, who calls Sin Lead. Thr. I have feen and had a hand in more ViUanies this Campaign than in the whole Courfe of my Life before. Ha. How do you like a Soldier's Life ? Thr. There is no Courfe of Life in the World more wicked or more wretched. Ha. What then muft be in the Minds of thofe People, that for the fake of a litde Money, and feme out of Curiolity, make as much hafte to a Battel as to a Ban- quet? Thr. In truth, I can think no other but they are pof. fefs'd \ for if the Devil were not in them they would never anticipate their Fate. Ha. So one would think, for if you'd put them upon any honeft Bafinefs, they'll fcarce ftit a Foot in it for any Money. Ha. But tell me, how went the Battel ? Who got thfe better on't ? Thr. There was fuch a hallooing, hurly-burly, Noife of Guns, Trumpets and Drums, Neighing {i] thrajymachus, of fl^WiJ?, boldj and nt*.-)(j>[/.aj, to fight j f. d, bold in Fight, of [30] of HorfeS:, and Shouting of Men, that I was fb far from know- ing what others were a doint^, that I fcarcely knew where I was myfelf. Ha. How comes it about then that others, after a Fight is over, do paint you out every Circumftance fo to the Life, and tell you what fuch an Officer faid, and what t'other did, as tho' they had been nothing but Lookers on all the time, and had been every v/here at the fame time ? Thr. It is my Opinion that they lye confoundedly. I can tell you what was done in my own Tent, but as to what was done in the Battel, I know nothing at all of that. Ha. Don't you know how you came to be lame neither ? Tbr. Scarce that upon my Honour, but I fuppofe my Knee was hurt by a Stone, or a Horfe-heel, or fo. Ha. Well, but I can tell you. Thr. You tell me ? Why, has any Body told you ? Ha. No. but I guefs. Thr. Tell me then. Ha. When you were running away in a Fright, you fell down and hit it againft a Stone. Tbr. Let me die if you han't hit the Nail on the head, [i] Ha. Go, get you home, and tell your Wife of your Exploits, Thr. She'll read me a Juniper-Ledure for coming home in fuch a Pickle. Ha. But what Reftitution will you make for what you have ftolen ? Thr. That's made already. Ha. To whom ? Thr. Why, to Whores, Sutlers, and Gamefters. Ha. That's like a Soldier for all the World, it's but juft that what's got over the Devil's Back lliould be fpent under his Belly. Ha. But I hope you have kept your Fingers all this while from Sacrilege ? Thr. There's nothing facred in Hoftility, there we neither fpare private Houfes nor Churches. H^z.Kow will you make Satisfaction ? Thr. They fay there is no Satisfadion to be made for what is done in War, for all Things are lawful there. Ha. You mean by the Lav/ of Arms, I fuppofe ? Thr. You are right. Ha. But that Law is the higheft Injuftice. It was not the Love of your Country, but the Love of Booty that made you a Soldier. Thr. I confefs fo, and I believe very few go into the Army with any better Defign. Ha. It is in- deed fome Excufe to be mad with the greater Part of Man- kind. Thr. I have heard a Parfon fay in his Pulpit that War was lawful. Ha. Pulpits indeed are the Oracles of Truth. But War may be lawful for a Prince, and yet not fo for you. Thr. I have heard that every Man muft live by his Trade. Ha. A very honourable Trade indeed to burn Houfes, rob Churches, ravilh Nuns, plunder the Poor, and murder the [i] A Proverb taken from a Play ufed by Boys, in which he that was the Gueffer was to touch the Thing the other thought upon with a Needle or Rod, Innocent! [ 31 ] Innocent! T^r. Batchers are hired to kill Beafts; and why is our Trade found fault with who are hired to kill Men ? Ha. But was you never thoughtful what ftiould become of your Soul if you happen'd to be kill'd in the Battel ? Thr. Not very muqh, I was very well fatisfied in my Mind, having once for all commended myfelf to St. Bd^rWtf. Ha. And did fhe take you under her Protedion ? Thr. I fancied foj for methoughc (he gave me a little Nod. Ha. What time was it.? In the Morning? Thr. No, no, 'twas after Supper. Ha. And by that time I fuppofe the Trees feem'd to walk too ? Thr. How this Man gueffes every thing ! But St. Chrifiopher was the Saint I moft depended on, whofe Pi6ture I had always in my Eye. Ha. What in your Tent ? Thr. We had drawn him with Char- coal upon our Sail-cloth. Thr. Then to be fure that Chrifio- pher the Collier was a fare Card to truft to. But without jell- ing, I don't fee- how you can expedt to be forgiven all thefe ■ Villanies, unlefs you go to Rome. Thr. Yes I can, I know a Ihorter way than that. Ha. What way is that ? Thr. I'll go to the Dominicans, and there I can do my Bufinefs with the CommifTaries for a Trifle. Ha. What, for Sacrilege ? Thr. Ay, if I had robb'd Chrift himfelf, and cut off his Head af- terwards, they have Pardons would reach it, and Commiffions large enough to compound for it. Ha. That is well indeed, if God fhould ratify your Compofition. Thr. Nay, I am ra- ther afraid the Devil fliould not ratify it j God is of a forgi- ving Nature. Ha. What Prieft will you get you ? Thr. One that I know has but little Modefty or Honefty. Ha. Like to like. And when that's over, you'll go ftrait away to the Communion, like a good Chriftian, will you not? Thr. Why fhould I not ? For after I have once difcharg'd the Jakes of my Sins into his Cowl, and unburden'd myfelf of my Lug- gage, let him look to it that abfolv'd me. Ha. But bow can you be fure that he does abfolve you ? Thr. I know that well enough. Ha. How do you know it ? Thr. Becaufe he lays his Hand upon my Head and m.utters over fomething, I don'c know what. Ha. What if he fhould give you all your Sins again when he lays his Hand upon your Head, and thefe (hould be the Words he mutters to himfelf? I abfolve thee from all thy good Deeds, of ivhich I find few or none in thee j I refiore thee to thy nuonted Manners, and leave thee jtifi as I found thee. Thr. Let him look to what he fays, it is enough for me that I believe I am abfolved. Ha. But you run a great Hazard by that Belief, for perhaps that will not be Satisfadion to God, to whom thou art indebted. Thr. Who a mifchief put you in my way to difturb my Confcience, which was very quiet before ? Ha. Nay, I think it is a very happy Encounter to meet [3^ meet a Friend that gives good Advice. Thr. I can't tell how good it IS, but I am fure it is not very pleafant. 1'he Commands of a Mafler. The Argument. ^hls Colloquy treats of the Commands of a Mafler^ and the Bujinefs of a Servant, i . 'The Mafler calls up his fleepy Servant^ commands him to fet the Houfe to rights i the Servant anfwers again^ that he [peaks not a Word about D inner .^ 6cc, z. Of fending him o?t various Errands. 3 . Concerning Riding. I . Of calling up the Sleeper. RABANUS, SYRUS. J^A. Soho, foho, Rafcah I am hoarfe a bawling to you, * *■ and you lye fnoring ftili, you'll fleep for ever I think in my Confcience j either get up prefently or I'll rouze you with a good Cudgel. When will you have flept out your Yefter- day's Debauch ? Are you not afham'd, you fleepy Sor, to lye a-bed till this time of Day ? Good Servants rife as foon as it is Day, and take care to get every thing in order before their Marter rifes. How loth this Drone is to leave his warm Nefl ! he is a whole Hour a fcratching, and ftretching, and yawn- ing, Sy. It is fcarce Day yet. R^r, I believe not to you^ it is Midnight yet to your Eyes. Sy. What do you want me to do ? Ra. Make the Fire b.urn, brufli my Cap and Cloke, clean my Shoes and Galloflioes, take my Stockings and turn them infide out, and brufh them well, firft within, and then without, burn a little Perfume to fwf eten the Air, light a Can- dle, give me a clean Shirt, air it well before a clear Fire. Sy. It fhall be done Sir, 'Ra. But make hafle then, all this ought to have been done before now. Sy. I do make hafle Sir. 3R<j!. I fee what Hafte you make, you are never the forwarder, you go a Snail's Gallop. Sy. Sir, I cannot do two things at once. Ra. You Scoundrel, do you fpeak Sentences too ? Take away the Chamber-Pot, lay the Bed^Clothes to rights, ' ' ' draw [ n ] draw back the Curtains, fweep the Houfe, fweep the Cham- ber-floor, fetch me fome Water to wall my Hands. What are you a (living about you Drone ? You are a Year a light- ing- a Candle. Sy. I can't find a Spark of Fire. Ka. Is it fo yo'u rak'd it up lail Nigh^ ? Sy, I have no Bellows. Ha. How the Knave thwarts me, as if he that has you can want Bellows. Sy. What an imperious Mafter have I gotten ! Ten of the nirnblefl: Fellows in the World are fcarce fufficient to perform his Orders. Ra. What's that you fay you flow- Back ? Sy- Nothmcr at all. Sir. K.t. No, Sirrah, did I not hear you mut- ter ? Sy^ I was faying my Prayers. Ra. Ay, I believe fo, but it was the Lord's-Prayer backwards then. Pray, what was that you were chattering about Imperioufnefs ? Sy. I was wifhing you might be an Emperor. Ra. And I willi you may be made a Man of a Stump of a Tree. Wait upon me to Church, and then run home and make the Bed, and put every thing in its places let the Houfe be fee to rights from top to bot- tom, rub the Cham.ber-Pot, put thefe foul Things out of fighCi. perhaps I may have fome Gentry come to pay me a Vifit j if I find any thing out of order I'll threfli you foundly. Sy. I knov/ your good Humour well enough in that Matter. Ra. Then it behoves you to look about you, if you are wife. Sy. But all this while here is not one Word about Dinner. Ra. Out you Villain, one may fee what your Mind runs on: I don't dine at home, therefore come to me a little before Tert a-CIock, that you may wait upon me where I am to go to Dinner. Sy. You have taken care of your felf, but there is not a bit of Bread for me to put into my Head. Ra. If you have nothing to eat, you have fomething to hunger after. Sy. But fafting won't fill the Belly. Ra. There is Bread for you. Sy. There is fo, but it is as black as my Hat, and as coarie as the Bran itfelf. R^. You dainty Chap'd Fellow, you, ought to be fed with Hay, if you had fuch Commons as you deferve. What, I warrant you, Mr. Afs, you muft be fed with Plumb Cakes, muft you } If you can't eat dry Bread, take a Leek to eat with it, or an Onion, if you like that better^ 2. Of fending about various Buftnefjes Ra. You muft go to Market. Sy. What, fofar? Ra. It is iiot a Stone's Throw off, but it feems two Miles to fuch an idle Fellow as you i but however, I'll fave you as much La- bour as I can, you fhall difpateh feveral Bufineffes in one Er- tand i count 'em upon your Fingers, that you mayn't forgee D art/ » t 34-1 any of 'era : Firft of all ftep to the Sales-man, and bring my warer'd Camblet Doublet if it be done ; then go and enquire for Cornelius the Waggoner, he's commonly at the Sign of the JRoe-hck, he ufes that Houfe, ask him if he has any Letters for me, and what Day he fets out on his Journeys then go to; the Woollen Draper, and tell him from me, not to be uneary> , that I have not fent him the Money at the Time appointed,:, for he fhall have it in a very jiale Time. Sj. When? Toi morrow come never? Ea. Do you grin you Pimp? Yes, before the firft of Alarch : And as you come back, turn on the Left-hand, and go to the Bookfeller, and enquire of him,, if there be any new Books come out of Germany, learn what they are, and the Price of them ; then defire Goclenius. to do me the honour to come to Supper with me, tell him I rauft fup by my felf if he don't. Sy. What do you invite Guefts too ? You han't Vidtuals enough in the Houfe to give a Moule i a Meal. Ra. And when you have done all thefe, go to the : Market, and buy a Shoulder of Mutton, and get it nicely roafted: Do you hear this? Sy. I hear more than I like to hear. Ra. But take you care you remember 'em all. Sy. I fhall fcarce be able to remember half of 'em. Ra. What do you ftand loytering here, you idle Knave? You might have! been back before now. Sy. What one Perfon in the World I can do all thefe ? Truly I muft wait upon him out, and attend | upon him home; Fm his Swabber, his Chamberlain, his Footman, his Clerk, his Butler, his Book-keeper, his Brawl, his Errand-boy, and laft of all he does not think I have Bufi- nefs enough upon my Hands, unlefs I am his Cook too. 3. Concerning Riding. ^a. Bring me my Boots, I am to ride out. Sy. Here they are. Sir. Ra. You have look'd after them bravely, they arc all over mouldy with lying by ; I believe they han't been clean'd nor greafed this twelve Months Day; they are fo dry, they chap again j wipe them with a wet Cloth, and li- quor them well before the Fire, and chafe them till they grow foft. Sy. It fhall be doqe. Sir. Ra. Where are my Spurs? , 5/. Here they are. Rd. Ay, here they are indeed, but all i eaten up with Ruft. 2?«. Where is my Bridle and Saddle? Sy. They are juft by. 2?^. See that nothing is wanting or broken, or ready to break, that nothing may be a Hinderance to us, when we are upon our Journey. Run to the Sadlers, and get him to mend that Rein ; When you come back, look upon C 35 ] upon the Horfes Feet, and Shoes, and fee if there be any Nails wanting, or loofe. How lean and rough thefeHorfesare! How often do you rub 'em down, or kemb them in a Year ? Sy. I'm fure I do it every Day. Ra. That may be feen, I belieye they have not had a bit of Viduals for three Days togethtt^^ Sy. Indeed they have. Sir. Ra. You fay fo, but the Horfef^^ould tell me another Tale, if they could but fpeak: Thoui|j iricleed their Leannefs fpeaks loud enough. Sy. Indeed I ta%.all the Care in the World of 'em. Ra. How comes it about tTvbn, that they don't look as well as you do ? Sy. Becaufe I don't eat Hay. Ra. You have this to do ftill ; make ready my Portmanteau quickly. Sy. It fhall be done. Tfie Argument. ^he School-majler's Infiru^ions teach a Boy Modefly^ Civility^ and Manners becoming his Age^ in what Pofiure he ought to Jland while he talks to his Supe~ riors j concerning Habit ^ Difcoiirfe^ and Behaviour at "Table and in School. The Schoohmajler and Boy, VCH. You feem not to have been bred at Court, but in 3 *-^ Cow-ftall j you behave yourfelf fo clowniihiy. A Gen- tleman ought to behave himfelf like a Gentleman. As cf:en or whenever any one that is your Superior fpeaks to you. Hand ftrait, pull off your Hat, and look neither doggedly, furlily, faucily, malaperdy nor unfettledly, but with a ft.ud, modeft, pleafant Air in your Countenance, and a baihful Look fix'd upon the Perfon who fpeaks to you; your Feet fet clofe one by t'other; your Hands without Ailion: Don'c fland titter, totter, firft ftanding upon Foot, and tlien upon another, nor playing with your Fingers, biting your Lip, fcratching your Head, or picking your Ears : Let your Cloaths be put on tight and neat, that your whole Drefs, Air, Mo- tion and Habit, may befpeak a modefl: and bafliful Temper. Bo. What if I (hall try, Sir? Ma. Do fo. Bo. Is this right? Ma. Not quite. Bo. Muft J do fo ? Ma. That's pretty well. Bo. Muft 1 ftand fo? Ma. Ay, that's very well, remember that Pofture; don't be a prittle prattle, nor prate apace, nor be a minding any thing but what is faid to you. If you are to make an Anfwer, do it in few Words, and to the Purpofe, every now and then prefacing with fome Title of Reiped, D 2 and [3«] and fometimes ufe a Title of Honour, and now and then make a Bow, efpecially when you have done fpeaking: Nor do you go away without asking Leave, or being bid to go : Now come let me fee how you can pradtife this. How long have you been from Home ? Bo. Almoft fix Months. Ma. You fliould have faid. Sir. Bo. Almoft fix Months, Sir. Ma. Don't you long to fee your Mother? Bo. Yes, fome- times. Ma. Have you a Mind to go to fee her ? Bo. Yes, with your Leave, Sir. Ma. Now you fhould have made a Bow J that's very well, remember to do fo ; when you fpeak, don't fpeak faft, ftammer, or fpeak in your Throat, but ufe your felf to pronounce your Words diftindlly and clearly. If you pafs by any ancient Perfon, a Magiftrate, a Minifter, or Dodtor, or any Perfon of Figure, be fure to pull off your Hat, and make your Reverence : Do the fame when you pafs by any facred Place, or the Image of the Crofs. When you are at a Feaft, behave your felf chearfully, but always fo as to remember what becomes your Age : Serve your felf laft ; _ and if any nice Bit be ofFer'd you, refufe it modeftly :, but if they prefs it upon you, take it, and thank the Perfon, and cutting off a Bit of it, offer the reft either to him that gave it you, or to him that fits next to you. If any Body drinks to you merrily, thank him, and drink moderately. If you don't care to drink, however, kifs the Cup, Look pleafantly upon him that fpeaks to you , and be fure not to fpeak till you are fpoken to. If any Thing that is obfcene be faid, don't laugh at it, but keep your Countenance, as though you did not underftand it j don't rcfled on any Body, nor take' place of any Body, nor boaft of any Thing of your own, nor un- dervalue any Thing of another Bodies. Be courteous to your Companions that are your inferiors j traduce no Body ; don't be a Blab with your Tongue, and by this Means you'll get a good Character, and gain Friends without Envy. If the En- tertainment fhall be long, defire to be excus'd, bid much good may it do the Guefts, and withdraw from Table : See that you remember thefe Things. Bo. Ill do my Endeavour, Sir. Is there any Thing elfe you'd have me do .^ Ma. Now go to , your Books. Bo. Yes, Sir. The Argument. ft/je Boys fending Codes their Meffenger to their Majier^ get league to go to Play, 'vohojhsws that moderate Re- creations [ if ] creations are 'very necejfary both for Mind and Body, ^he Majier admonijloes them that they keep together at Play ^^c. \. Of playing at Stool-hall: Of chufing Partners. 2. Of playing at Bowls .^ the Orders of the Bowling-Green. 3. Of playing at flriking a Ball thro' an Iron Ring. 4. Of Dancing.^ that they JJjould not dance prefently after Dinner : Of playing at Leap- frog: Of Running: Of Swimming. Nicholas, Jerome, Cocles, the Master. AT I C. I have had a great mind a good while, and this •^ ' fine Weather is a great Invitation to go to play. W. Thefe indeed invite you, but the Mafter don't. Nic. We muft get feme Spokefman chat may extort a Holiday from him. Hi. You did very well to fay extort, for you m.ay fooner wreft Herculei's Club out of his Hands than get a Play-day from him i but Time was when Nobody lov'd Play better than he did. Nic. That is true, but he has forgot a great while ago fince he was a Bpy himfelf j he is as ready and free at whipping as any Body, but as fparing and backward at this as any Body in the World. Hi. We muil pick out a Meffen- ger that is not very bafliful, that won't be prefently dafh'd out of Countenance by his furly Words. Nic. Let who will g6 for me, I had rather go without Play than ask him for it. Hi. There is Nobody fitter for this Bufinefs than Codes. Ni. Nobody in the World, he has a good bold Face of his own, and Tongue enough j and befides, he knows his Humour too. Hi. Go, Codes, you will highly oblige us all. Coc. Well, I'll try ; but if I do not fucceed, do not lay the Fault on your Spokefman. Hi. You promife well for it, I am out in my Opinion if you don't get Leave. Go on Intreater, and return an Obtainer. Coc. I'll go, may Mercury [i] fend me good Luck of my Errand. God fave you. Sir, Ma. What does- this idle Pack want ? Coc. Your Servant, Reverend Mafter. Ma. This is a treacherous Civility ! I am well enough alrea- dy. Tell me what 'tis you came for. Coc. Your whole School beg a Play-day, Ma. You do nothing elfe but play, even without Leave. Coc. Your Wifdom knows that moderate Play quickens the Wit, as you have taught us out of ^in- tilian. Ma. Very well, how well you can remember what's [i] Mercury is not only faid to be the Meffenger of the Gods, but alfo jhe God of Eloquence. D 3 to 5^ to your Parpofe? They that labour hard, had need of feme Relaxation : But you that ftudy idly, and play labori- ouflv; had n:iore need of a Curb, than a Snaffle. Coc. If any Thing has been wanting in Times part, we'll labour to make it up by future Diligence. Ma. O rare Makers up ! who will be Sureties for the performing this promife? Coc. I'll venture my Head upon it. Ma. Nay, rather venture your Tail. I know there is but little Dependance upon your Wordj but however, I'll try this time what Credit may.be given to you; if you deceive me now, you fliall never obtain any Thing from me again. Let *em play; but let them keep together in the Field, don't let them go a tippling or worfe Exercifes, and fee they come Home betimes, before Sun fet. Coc. We will. Sir. I have gotten leave, but with much a do. Jer. O brave Lad 1 we all love you dearly. Coc. But v/e mull be fure not to tranfgrefs our Orders, for if we do, it will be all laid upon imy Back ; I have engaged for ye all, and if ye do, PU never be your Spokes-man again. Jer. We'll take care; But what play do you like befl.? Coc. We'll talk of that when we come into the Fields. I . Of playing at Ball. NICHOLAS and JEROME. '- Nic. No Play is better to exercife all Parts of the Body than Stool-ball ; but that's fitter for Winter than Summer. Jer, Th^re is no time of the Year with us, but what's fit to play in. ^ Nic. We fhall fweat lefs, if we play at Tennis. Jer. Let's let Nets alone to Fifhermen ; it's prettier to catch it in our Hands. Nic. Well, come on, I don't much Matter; but how much fliall we play for? Jer. For a Fill-up, and then we flian't lofe much Money. Nic. But I had rather fpare my Corps than my Money. Jer. And I value my Corps more than my Money : We mufl play for fomething, or we fhall never play our beft. Nic. You fay true. Jer. Which Hand foever fliall get the firfl three Games, fliall pay the fixth Part of a Groat to the other ; but upon Condition that what's won fliall be fpent among all the Company alike. Well, I like the Propofal; come done, let's chufe Hands; but we are all (o equally match'd, that it's no great Matter who and who's to- gether. Jer. You play a great deal better than I. Nic. But for all that, you have the better Luck. Jer. Has Fortune any thing to do at this Play ? Nic. She has to do every where. ' ^ ^ Jer. L 39 1 • ^er. Well, come let's tofs up. O Boys, very well indeed, I have got the Partners I would have. Nic. And we like our Partners very well. ^er. Conie on, now for't, he that will win, muft look to his Game, Let every one Hand ro his Place bravely. Do you fland behind me ready to catch the Ball, if it goes beyond me^ do you mind there, and beat it back when it comes from our Adverfaries. Nic. I'll warrant ye, I'll hit it if it comes near me. Jer. Go on and profper, throw up the Ball upon the Houfe. He that throws and do's not fpeak firft, fhall lofe his Caft. Nic. Well, ,take it then. ^er. Do you tofs itj if you throw it beyond the Bounds, or fhort, or over the Houfe, it fiiall go for nothing, and we won't be cheated: And truly you throw naftily. jer. As you tofs it, I'll give it you again j I'll give you a Ro^jjlaiid for an Oliver:^ but it is better to play fairly and honeftly. Nic. It is beft at Diverfion, to beat by fair play. Jer. It is fo, and in War too; thefe Arts have each their refpedtive Laws : There are fome Arts that are very unfair ones. Nic. I believe fo too, and more than feven too. Mark the Bounds with a Shell, or Brick-bat, or with your Hat, if you will. Jer. I'd rather do it with yours. Nic- Take the Ball again. Jer. Throv/ ir j fcore it up, Nic. We have two good wide Goals. Jer. Pretty wide, but they are not out of reach. Nic. They may be reach'd if no Body hinders it. Jer. O brave, I have gone beyond the firft Goal. We are fifteen'. Play ftoutly, we had got this too, if you had flood in your Place. Well, now we are equal. Nic But you fhan't be fo long. Well, we are thirty -., vjq are forty five. Jer. What Sefterces. Nic. No. Jer. What then } Nic Numbers, y^r* What fignifies Numbers, if you have nothing to pay. Nic VVes^ have gotten this Game. Jer. You are a Htde too hafty; j/oa- reckon jour Chickens before they are hatched. I have feen thofe lofe the Game that have had fo many for Love. War and Piay is a meer Lottery. We have got thirty, now we are equal again. Nic. This is the Game Stroke. O brave ! we have got the better of you. .Jer. Well, but you fhan't have it long; did I not fay fo? We are equally fortunate^ Fortune inclines firft to one fide, and then to t'other, as if (he could not tell which to give the Vi£tory to. Nic. Fortune, be but on our Side, and we'll help thee to a Husband. O rare ! She has anfwer'd our Defire, we have got this Gam.e, fet it up, that we may'nt forget. Jer. It is almoft Night, and we have play'd enough, we had better leave off, too much of one thing is good for nothing, let us reckon cur Winnings. Nic. We have won three Groats, and you have won two J then there is one to be fpent. Jer. But who muft; D 4 pay [40 ] pay for the Balls? Nk. All alike, every one his part. For there is lb Ikde won:, we can't take any Thing from that. 1. Bowl PIayh?g. JDOLPHUS, BERNJRDUS, the Arbitrators. ylclol. You have been often bragging what a mighty Game- fter you were ac Bowls. Come now, I have a Mind to try what a one you are. Ber. I'll anfwer you, if you have a mind to that Sport. Now you'll find according to the Pro- verb ; Tou have met wiih jour Match. Adol Well, and you fliall find I am a Match for you too. Ber. Shall we play fin.^le Hands or double Hands? Adol. I had rather play An- gle, that another may not come in with me for a Share of the Vidory. Ber And I had rather have it fo too, that the Vi- dory may be entiiely my own. Adol. They fliall look on, and be Judges. Ber. I take you up j But what fhall he that beais get, or he that is beaten lofe. Ber. What if he that bears Aall have a Piece of his Ear cut ofF. Nay, rather let pno. of his Stones be cur out. It is a mean thing to play for Moneys you are a German, and I a Frenchman, we'll both play for the Honour of his Country: If Ifliall beat you, you fliall cry out thrice, let France flourifli • If I fliall be beat fwh'ch- I hope I flian't) I'll in the fame Words cele- h\-2XQyoi\r Germany. Adol. Well, a Match. Ber. Now for good, Luck, fince two great Nations are at Stake in this Game, let the Bowls be boch alike. Adol. Do you fee that Stone that lies by the Port there. Ber. Yes I do. Adol. That .fliall be the Jack. Ber. Very well, let it be fo ; but I fay let the Bowls be alike. Adol. They are as like as two Peas. Take v/hich you pleafe, it's all one to me. Ber. Bowl away. Adol Hey-day, you whirl your Bowl as if your Arm . was a Sling. Ber. You have bit your Lip, and whirled your Bowl loiig enough : Come bowl away. A ftrong Bowl in- deed, but I am beff, Adol. If ir had not been ibr that mif- chievous bit of a Brick-bat there, rhat lay in my Way, I had beat you ofE Ber. Stand fair. Adol. I won't cheat : i intend to beat you by Art, and net to cheat j^e, fince we contend for the PriT-e of Honour; p^ub, rub: A great Caft in troth. Adol. Nay, don't laugh' before you've won. Ber. We are equal yet. Ber. This is who fliall : He that firft hits the Jack 3S up. Adol. I have beat you, fing. Ber. Stay, you Ouiuld have faid how many you'd make up, for my Hand is not come [4>] - come in yet. Adol. Judgment, Gentlemen^ Arhitr. 3. Bcr. Very well. Adol Well, what do you fay now.? Are you beat or no ? Ber. You have had better Luck than L bur yet I won't vail to you, as to Strength and Art • I'll ftand to what the Company fays. Arb. The German has beat, and the Victory is the more glorious, that he has beat fo good a Gamefter. Adol. Now Cock crow. Ber. I am hoarCe. AdoL That's no new thing to Cocks; but if you can't crow like an old Cock, crow like a Cockeril. Ber. Let Germany flou- riili thrice. Adol. You ought to have fiid fo thrice. Ber. \ am a-dry; let us drink fomewhere, I'll make an end of the Song there. Adol. I won't ftand upon chat, if the Company likes it. Arb. That will be the beft, the Cock will crow clearer when his Throat is gargled. 3 . The Play of ftriking a Ball throng an Iron Ring. GASPER, ERASMUS. Gap. Come, let's begin, Marcolphus fliall come in, in the Lofers Place. £r. But what Hiall Vv/e play for } GaJ. He that is beat, fhall make and repeat Extempore, a Difticb, in praife of him that beat him. 'Er. With all my Heart. Gaf. Shall we tofs up who fhall go firft } Er. Do you go firft if you will, I had rather go laft. Gaf. You have the better of me, becaufe you know the Ground. Er. You're upon your own Ground- Gaf. Indeed I am better acquainted with the Ground, than I am with my Books; but that's but a fmall Commen- dation. Er. You that are fo good a Gamefter ought to give me odds. Gaf. Nay, you fiiould rather give me odds; but there's no great Honour in getting a Vidory, when odds is taken : He only can properly be faid to get the Game, that gets it by his own Art; we are as well match'd as can be; yours is a better Ball than mine. Er. Play fair, without cheat- ing and cozening. Gaf You fliall fay you have had to do with a fair Gamefter. Er. But I would firft know the Or- ders of the Bowling-alley. Gaf We make 4 up; whoever bowls beyond this Line it goes for nothing ; if you can go beyond thofe other Bounds, do in fairly and welcome: Whoever hits a Bowl out of his Place lofes his Caft. Er. I underftand thefe things. Gaf I have fhut you our, Er. But I'll give you a Remove. Gaf. If you do that I'll give you the Game. Er. Will you upon your Word.? Gaf. Ye?, upon my Word: You have no other Way for it, but to bank Lr-I bank your Bowl fo as to make it rebound on mine. Er. Ill try : Well, what fay you now Friend ? Are not you beaten away ? fHave I not flruck you away ?) Gaf I am, I confefs it j I wiiTi you were but as wife as you are lucky ; you can fcarce do fo once in a hundred times. Er. I'll lay you, if you will, that I do it once in three times. But come pay me what I have won. Gaf. What's that ? Er. Why, a Diftich. Gaf. Well, I'll pay it now. Er. And an extempore one too. Why do you bice your Nails ? Gaf. I have it. Er. Recite it out. Gaf. As loud as you will. Toufig Standers-hyt clap ye the Conqueror hfave» IVloo me has heat, is the more learned Knave. Han't you a Diftich now ? Er. I have, and I'll give you as good as you bring. 4. Leaping. FINCENT, LAURENCE. Vi. Have you a mind to jump with me .? Eau. That Play is not good prefencly aFrer Dinner. Vi. Why fo ? Eau. Be- caufe that a Fulriefs of Belly makes the Body heavy. Vi. Not very much to thofe that live upon Scholars Commons, for thefe oftentimes are ready for a Supper before they have done Dinner. Eau. What fort of Leaping is it that you like bell ? Vi. Let us firfb begin with that which is the plaineft, as that of Grafshoppers ; or Leap-frog, if you Uke that better, both Feet at once, and clofe to one another j and when we have play'd enough at this, then we'll try other Sorts. Eau. I'll play at any fort, where there is no danger of breaking ones Legs j I have no mind to make Work for the Surgeon. VL What if we (liould play at hopping ? Eau. That the Ghofts [i] play, I am not for that. Vi. It's the clevereft way to leap with a Pole. Eau. Running is a more noble Exeicife; for JEneas in Virgil prcpofcd this Exercife. V'l. Very true, and he alfo propos'd the fighting with Whirly-bats too, and I don't like that Sport. Eau. Mark the Courfe,let this be the Starting- place, and yonder Oak the Goal. Vi. I wifli Mncas was here, that he might propofe what lliouM be the Conqueror's Priz.e. JLdta.Glory is a Reward fufficient for Vidlory. Vt. You fhould rather give a £ij Empuja in Ariftophancs is a Ghoft that appears witji one Leg, Reward [ 43 ] Reward to him that is beat, to comfort him^ Lau. Then let the Viftor's Reward be to go into the Town crowned with a Bur. Vi. VVelL 'tis done, provided you'll go before playing upon a Pipe. Lau. It is very hot. Vi. That is not ftranga when it is Midfummer. 'Lau. Swimming is better. Vi. I don't love to Hve like a Frog, I am a Land Animal, not an amphibious one. Lau, But in old Time this was look'd upon to be one of the raoft noble Ek'ercifes. Vi. Nay, and a very ufefui one too. Vi. For what ? Vi. If Men are forc'd to fly in Battel, they are in the beft Condition that can run and fwim befl. Lau. The Art you fpeak of is not to be ki light by j it is as Praife-vi'orthy Ibmetimes to run away nimbly as it is to fight ftoutly. Vi. I can't fwim at all, and it is dangerous to converfe with an unaccuftomed Element. Lau. You ought to learn then, for no Body was born an Artift. Vi. But I have heard of a great many of thefe Artifts that have fwum in, but never fwam out again. Lau. Firfi; try wich Corks. Vi. I can't trufl more to a Cork than to my Feetj if you have a mind to fwim, I had rather be a Spectator than an Ador. The Argument. ^'bis Difcourfc furnijloes a chiUiJlo Mind 'with pious In- firu^ions of Religion., in what it confijls. What is to be done in the Morning in Bed., at getth:g up^ at Home^ at School., before Meat^ after Meat., before going to Sleepy of beginning the Day., of praying., of behaving themfehes fiudioiifly at School., 'ithriftinefs of I'ime : j^ge flies. What is to be done after Supper. Mow we ought to fleep. Of Behaviour at holy TVorflnp. Jll things to be applied to ourfelves. The Meditation of a pious Soul at Church. JVhat Preachers are chiefly to be heard. Fafling is prejudicial to Children. Con- feflion is to be made to Chrift. The Society of wicked Perfons is to be avoided. Of the prudent chuflng a> Way of Living. Holy Orders and Matrimony are not to be entred into before the Age of Twenty-two. What . Poets are ft to he read., and ho'^"' :EnASMvs, [44] "ERASMUS, GJSPER. Tpn AS MUS. Whence came you from? Out of fome ^ Alehoufe? Ga. No, indeed. Er. What from a Bowl- ing Green ? Ga. No, nor from thence neither. Er. What from the Tavern then ? Ga. No. Er. Well fince I can't guefs, tell me. Ga. From St. Marys Church. Er. What Bufineis had you there .? Ga. I faluted fome Perfons. Er. Who } Ga. Chrift, and fome of the Saints. Er. You have more Reli- gion than is common to one of your Age. Ga. Religion is becoming to every Age. Er. If I had a Mind to be religious, I'd become a Monk. Ga. And fo would I too, if a Monk's Hood carried in it as much Piety as it does Warmth. Er. There is an old Saying, a young Saint and an old Devil. Ga. But I believe that old Saying came from old Satan : I can hardly think an old Man to be truly religious, that has not been fo in his young Days. Nothing is learn'd to greater Advantage, than what we learn in our youngeft Years. Er. What is that which is call'd Religion? Ga. It is the pure Worfhip of God, and Obfervation of his Commandments. Er. What are they? Ga. It is too long to relate all; but ni tell you in fhort, it confifts in four Things. Er. What are they ? Ga. In the firft Place, that we have a true and pi- ous Apprehenfion of God bimfelf, and the Holy Scriptures ; and that we not only (land in Awe of him as a Lord, but that we love him with all our Heart, as a moft beneficent Father. 2. That we take the greateft Care to keep ourfelves blamelefsj that is, that we do no Injury to any one. 3. That we exercife Charity, i. e. to deferve well of all Perfons (as much as in us lyes). 4. That we pradtife Patience, i. e. to bear patiently Injuries that are offered us, when we can't pre- vent them, not revenging them, nor requiting Evil for Evil. Er. You hold forth finely j but do you pradife what you teach? Ga. I endeavour it manfully. Er. How can you do it like a Man, when you are but a Boy ? Ga. I meditate according to my Ability, and call my felf to an Account eve- ry Day j and corred; myfelf for what I have done amifs : That was unhandfomely done, this faucily faid, this was un- cautioufly a6ted; in that it were better to have held my Peace, that was negleded. Er. When do you come to this Reck- oning? Ga. Moft commonly at Nighty or at any Time that I am moft at leifure. Er. Bur tell me, in what Studies do you fpend the Day ? Ga. I will hide nothing from fo intimate a Companion : In the Morning, as foon as I am a- wake, (and that is commonly about fix a Clock, or fome- times at five) I fign my fclf with my Finger in the Forehead and [4J] and Breaft with the Sign of the Crofs. Er. What then? Ga. I begin the Day in the Name of the Father, Son, and holy Spirit. Er. Indeed that is very pioufly done. Ga. By and by I put up a fhort Ejaculation to Chrift. Er. What doft thou fay to him ? Ga. I give him thanks that he has been pleafed to biefs me that Night j and I pray him that he would in like Manner profper me the whole of that Day, fo as may be for his glory, and my Soul's good j and that he who is the true Light, that never fets, the eternal Sun, that enlivens, nourifli- es and exhilarates all Things, would vouchfafe to enliven my Soul, that I mayn't fall into Sin^ but by his Guidance, may attain everlafting Life. Er. A very good Beginning of the Day indeed. Ga. And then having bid my Parents good Mor- row, to whom next to God, I owe the greaiefl Reverence, when it is Time I go to School j but fo that I may pafs by fome Church, if I can conveniendy. Er. What do you do there } Ga. I falute Jefus again in three Words, and all the Saints, either Men or Women ^ but the Virgin Mary by Name, and efpecialiy that I account moft peculiarly my own. Er. Indeed you feem to have read that Sentence of Cato, Saluta libenteri to good Purpofe j was it not enough to have faluted Chrift in the Morning, without faluting him again pre- fenriy ? Are you not afraid left you fhould be troublefome by your over Officioufnefs.^ Ga. Chrift loves to be often cal- led upon. Er. But it feems to be ridiculous to fpeak to one you don't fee. Ga. No more do I fee that part of me that fpeaks to him. Er. What Part is that } Ga. My Mind. Er. But ic feems to be Labour loft, to falute one that does not falute you again. Ga. He frequently falutes again by his fecret In- fpiration j and he anfwers fufficiently that gives what is ask'd of him. Er. What is it you ask of him.^ For I perceive your Salutations are petitionary, like thofe of Beggars. Ga. Indeed you are very righcj for I pray that he, who, when he was a Boy of about twelve Years of Age, fitting in the Temple, taught the Dodtors themfelves, and to whom the heavenly Father, by a Voice from Heaven, gave Authority to teach Mankind, fay- ing. This is my belo'vedSon, in luhom 1 am nuell pleafed, hear ye him j and who is the eternal Wifdom of the moft high Father, would vouchfafe ^to enlighten my Underftaoding, to receive wholefome Learning, that I may ufe it to his Glory. Er. Who are thofe Saints that you call peculiarly yours? Ga. Of the Apoftles, St. Vaul., of the Martyrs, St. Cyprian ; of the Dodors, Jerome:, of the Virgins, St. ^gnes Er. How came thefe to be yours, more than the reft? Was it by Choice or by Chance ? Ga. They fell to me by Lot. Er. But you only falute them I fuppofe^ do you beg any Thing of 3 them ? [ 4^ them ? Ga. I pray, that by their Suffrages they would recom- mend me to Chrift, and procure that by his Afliftance it may in time come to pafs that I be made one of their Company. Er. Indeed what you ask for is no ordinary thing : But what do you do then ? Ga. I go to School, and do what is to be done there with m.y utmoft Endeavour ; I Co implore Chrift's Affiftance, as if my Study without it would fignify nothing j and I fludy as if he offered no Help but to him that labours induftrioufly j and I do my utmoft not to deferve to be bea- ten, nor to offend my Maftcr either in Word or Deed, nor any of my Companions. Er. You are a good Boy to mind thefe things. Ga. When School is done I m.ake haile Home* and if I can I take a Church in my Way, and in three Words, I falute Jefus again j and I pay my Refpefts to my Parents j and if I have any Time, I repeat, either by myfelf, or with one of my School-fellows, what was dictated in School. Er. Indeed you are a very good Husband of Time. Ga. No won- der I am of that, which is the mofl precious thing in the World, and when paft is irrecoverable. Er. And Hefwd tea- ches, that good Husbandry ought to be in the middle, it is too foon in the beginning, and too late in the end. Ga. He^ fod fpoke right enough concerning Wine, but of Time no good' Husbandry is unfeafonable. If you let a Hogfliead of Wine alone it won't empty itfelf j but Time is always a flying, fleeping or waking. Er. I confefs fo, but what do you cio after that? Ga. When my Parents fit down to Dinner I fay Grace, and then wait at Table till I am bid to take my own Dinner; and having return'd Thanks, if I have any Time left I divert myfelf with my Companions with Tome lawful Recre- ation till the Time comes to go to School again. Er. Do you falute Jefus again } . Ga. Yes, if I have an Opportunity j but if it fo happen that I have not an Opportunity, or it be not feafonable, as I pafs by the Church I falute him mentally j and then I do what is to be done at School with all my Might j and when I go Home again I do what I did before Dinner : After Supper I divert myfelf with fome pleafant Stories ; and afterwards bidding my Parents and the Family good Night, I go to-bed betimes, and there kneeling down by the Bed- fide, as I have faid, 1 fay over thofe Things I have been learning that Day at School ; if I have committed any great Fault, I implore Chrift's Clemency, that he would pardon me, and I promife Amendment ; and if I have committed no Fault, I thank him for his Goodnefs in preferving me from all Vice, and then I recommend myfelf to him with all my Soul, that he would preferve me from the Attempts of my - evil _ [ 47 ] evil Genius and filthy Dreams. When this is done, and I am got into Bed, I crofs my Forehead and Breall, and com- pofe nfiyfelf to Reft. Er. In what Pofture do you compofe yourfelf? Ga. I don't lye upon my Face or my Back, but fiift leaning upon my Right-Side, I fold my Arms a-crofs, Co that they may defend my Breaft, as it were with the Figure of a Crofs, with my Right-hand upon my Left Shoulder, and my Left upon my Right, and fo I flcep fweedy, either till I awake of my felf, or am called up. Er. You are a little Saint that can do thus. Ga. You are a little Fool for faying fo. Er. I praife your Method, and I would I could pra- dife it. Ga. Give your Mind to it and you will do it, for when once you have accuftom'd your felf to it for a few Months, thefe Things will be pleafanr, and become natural. Er. But I want to hear concerning divine Service. Ga. I don't neglect that, efpecially upon holy Days, Er. How da you manage your felf on holy Days ? Ga. In the firft place I examine my felf if my Mind be polluted by any Stain of Sin. Er. And if you find it is, what do ycu then ? Do you refrain from the Alrar? Ga. Not by my bodily Prefence, but I withdraw my felf, as to my Mind, and {landing as it were afar off, as tho' not daring to life up my Eyes to God the Father, whom I have offended, I llrike upon my B'-eaft, crying out with the Publican in the Gofpel, Lord, he merciful to me a Sinner. And then if I know I have offended any Man, I take care to make him Satisfadlion if I can prefently; but if I cannot do that, I refolve in my Mind to reconcile my Neighbour as foon as poffible. If any Body has offended me, I forbear Revenge, and endeavour to bring it about, that he that has offended me may be made fenfible of his Fault, and be forry for it ; but if there be no hope of that, I leave all Vengeance to God. Er. That's a hard Task. Ga. Is it hard^ to forgive a fmall Offence to your Brother, whofe mutual Forgivenefs thou wilt ftand in frequent need of, when Chrift has at once forgiven us all our Offences, and is every Day forgiving us ? Nay, this feems to me not to be Liberality to our Neighbour, but putting to Intereft to Godj juft as tho' one Fellow-Servant fhould agree with another to forgive him three Groats, that his Lord might forgive him ten Talents. Er. You indeed argue very rationally, if what you fay be true. Ga. Can you defire any thing truer than the Gofpel? Er. That is unreafonable J but there are fome who can't believe themfelves to be Chriftians unlefs they hear Mafs (as they call it) every Day. Ga. Indeed I don't condemn the Pradice in thofe that have Time enough, and fpend whole Days in pro- fane Esercifesj but I only difapprove of thofe who fuperftirr- oufly [48 ] oufly fancy that that Day muft needs be unfortunate to them that they have not begun with the Mafs ; and prefently after divine Service is over they go either to Trading, Gaming, or the Court, where whatfoevcr fucceeds, though done juftly or unjuftiy, they attribute to the MzCs. Er. Are there any Per- fons that are fo abfurd ? Ga. The greateft Part of Mankind. Er. But return to divine Service. Ga. If I can I get to ftand fo clofe by the holy Altat:, that I can hear what the Prieft reads, efpecially the Epiflle and the Gofpelj from thefe I endeavour to pick fomething, which I fix in my Mind, and this I ruminate upon for fome Time. Er. Don't you pray at all in the mean time ? Ga. I do pray, but rather mental- ly than vocally. From the Things the Prieft reads I take occafion of Prayer. Er. Explain that a little more, I don'c well take in what you mean. Ga. PlI tell you; fuppofe this Epiftle was read. Purge out the old L.eai;en, that ye may be a Keiu Lump, as ye are unlea'veited. On occafion of thefe Words I thus addrefs myfelf to Chrift, " I wifh I were the " unleavened Bread, pure from all Leaven of Malice ; but " do thou, O Lord Jefus, who alone art pure, and free from "■ all Malice, grant that I may every Day miore and more " purge out the old Leaven." Again, if the Gofpel chance to be read concerning the Sower fowing his Seed, I thus pray with my felf, " Happy is he that deferves to be that good *^ Grouad, and I pray that of barren Ground, he of his great " Goodnefs would make me good Ground, without whofe *' BlefiRng nothing at all is good." Thefe for Example fakci for it would be tedious to mention every thing. But if I hap- pen to meet with a dumb Prieft, (fuch as there are many in Germany) or that I can't get near the Altar, I commonly get a little Book that has the Gofpel of that Day and Epiftle, and this I either fay out aloud, or run it over with my Eye. Et. I underftand ; but with what Contemplations chiefly doft thou pafs away the Time .^ Ga. I give Thanks to Jefus Chrift for his unfpeakable Love, in condefcending to redeem Mankind by his Death i T pray that he would not fuffer his moft holy Blood to be fhed in vain for me, but that with his Body he would always feed my Soul, and that with his Blood he would quicken my Spirit, that growing by little and little in the Increafe of Graces, I may be made a fit Member of his myftical Body, which is the Church ; nor may ever fall from that holy Covenant that he made with his eleffc Difciples at the laft Supper, when he diftributed the Bread, and gave the Cup; and through thefe, with all who are engrafFed into his Society by Baptifm. And if I find my Thoughts to wander, I read feme Pfalmsj or fome pious Matter, that may [4iP] keep my Mind from wandring. Er. Have you any particu- lar Pfalms for this purpofe. Ga. I have j bi^t I have not lb eyed my felf up to them:, but that I can omir them, if any Medication comes into my Mind that is more refreniing, than the Recitation of thoie Pfahns. Er. What do you do as to Failing ? Ga. I have nothing; to do with Fading, for fo Jerome has taught me ; that Health is not to be impair'd by fafting, until the Body is arrived at its full Strength. I ant not quite 17 Years oldj but yet if I find Occafion, I dine and fup fparingly, that I may be more lively for Spiri- tual Exercifes on holy Days. Er. Since I have begun, I will go through with my Enquiries. How do you find your felf afFefted towards Sermons? Ga. Very v/ell, I go to them as devoutly as if I was a going to a holy Affembly; and yzt I pick and chufe whom to hear, for there are fome, one had better not hear than h:?ar j and if fuch an one happens to preach, or if it happen that no Body preacheS; I paf:- this Time in reading the Scriptures, I read the Gofpel or Epiftle with Chryfoftoin's or Jerome's Interpretation, or any other learned Interpreter that I meet with. Er. But Word of Mouth is more afFeding. Ga. I confefs it is. I had ra- ther hear if I can bat meet with a tolctabla Preacher j but I don't feem to be wholly deftitute of a Sermon if I hear Chry^ fofiom or ferome fpeaking by their Writings. Er. I am of your Mind; but how do you ftand afiFeded as to Confefli- on ? Ga. Very well; for I confefs daily. Er. Every Day } Ga. Yes. Er. Then you ought to keep a Prieft to your felf Ga. But I confefs to him who only truly re- mits Sins, to whom all the Power is given. Er. To whom ? Ga. To Chrift. Er. And do you think that's fufficient ? Ga. It would be enough for me, if if were enough for the Rulers of the Church, and receiv'd Cuftom. ErT Who do you call the Rulers of the Church.? Ga. The P.^nes, Bifhops and Apoftles. Er. And do you put Chrift into this Number.? Ga. He is without controverfy the chief Head of 'em all. Er. And was he the Authot of this Confeflion in ufe? Qa. He is indet;d the Author of all good; but whe- ther he appointed Confeilion as it is now us'd in the Church, I leave to be difputed by Divines. The Authority of my Betters is enough for me that am but a Lad and a private Perfon. This is certainly the principal Confellion; nor is it an eafy Matter to confefs to Chrift; no Body confefes to him, but he that is angry with his Sin. If I have com- inifted any great offence, 1 lay it open, and bewail it to, him, and implore his Mercy; I cry out, weep and lament, nor do 1 give over before I feel the Love of Sin throughly purged from E the [50] the Bottom of my Heart, and fome Tranquility and Chearful- nefs of Mind fol'CW upon it, which is an Argument of the Sin being pardoned. And when the Time requires to go to the holy Communion of the Body and Blood of Chriftj then I make Confeffion to a Priefl too, but in few Words, and nothing but what I am well fatisfy'd are Faults, or fuch that carry in them a very great Sufpicion that they are fuch ; neither do I always take it to be a capital or enormous Crime, every thing that is done contrary to human donfti- tutions, unlefs a wicked Conremptuoufnefs fhall go along with it: Nay, I fcarce believe any Crime to be Capital, that has not Malice join'd with it, that is, a perverfe Will. Er. I commend you, that you are fo religious, and yet not fuperftitious : Here I think the old . Proverb takes Place : Nee omnia, nee pajjim, 7iec quibtijlibet. That a Perfon fhculd neither fpeak all, nor every where, nor to all Perfons. Ga. I chufe me a Pricft, that I can truft Vv'ith the Secrets of my Heart. Er. That's wifely done : For theje are a great many, as is found by Experience, do blab out what in Confeffi- omis difcovered to them. And there are fome vile impu- dent Fellows that enquire of the Perfon confefling thofe things, that it were better if they were conceal'd j and there are fome unlearned and foolifli Fellows, who for the fake of filthy Gain, lend their Ear, but apply not their Mind, who can't diftinguifh between a Fault and a good Deed, nor can neither teach, comfort nor advife. Thefe things I have heard from many, and in part have experienced my felf. Ga. And I too muchj therefore I chufe me one that is learn'd, grave, of approv'd Integrity, and one that keeps his Tongue .within his Teeth. Er Truly you are happy that can make a Judgment of things fo early. Ga. But above all, I take care of doing any Thing that I can't fafely truft a Prieft with. Er. That's the beft Thing in the World, if you can but do fo. Ga. Indeed it is hard to us of our felves, but by the Help of Chrift it is eafy; the greateft Matter is, that there be a Will to it. I often renew my Refolution, efpecially upon Sundays: And befides that, I endeavour as much as I can to keep out of evil Company, and aflociate my felf with good Company, by whofe Converfation I may be better'd. Er. Indeed you manage yourfelf rightly: For evil Cowverfations corrupt good JMaanen. Ga. I fliun Idle- nefs as the Plague. Er. You are very right, for Idleneft is the Root of all Evil^ but as the World goes now, he muft live by himfelf ihat would keep out of bad Company. Ga. What you fay is very true, for as the Greek wife Men hid the bad are the greateit Number. But J chufe the beft 2 OUC [ iO out of a feWj and fotnetimes a good Companion, makes his Companion better. I avoid thofe Diverlions that incite to Naughtinefs, and ufe thofe that are innocent. I behave my felf courteous to all ; but familiarly with none but thofe * that are good. If I happen at any Time to fall into bad Company, f either corre6l them by a foft Admonition, or wink at and bear with them, if I can do them no good ; but I be fure to get out of their Company as foon as I can. Er. Had you never an itching Mind to become a Monk. Ga. Never; but I have been often follicited to ic by fome, that call you into a Monaftery, as into a Pore from a Shipwreck. Er Say you fo ? Were they in Hopes of a Prey ? Ga. They fet upon both me and my Parents with a great many crafty Perfuafionsj but I have taken a Refolution not to give my Mind either to Matrimony or Prieiihood, nor to be a Monk, nor to any kind of Life out of which I can't extricate my felf, beiore I know my felf very well. Er. When will that be? Ga. Perhaps ne- ver. But before the 28th Year of ones Age, nothing lliould be refolved on. Er. Why fo } Ga. Becaufe I hear every where, fo many Priefts, Monks and married Men lamenting, that they hurried themfelves rafhly into Servitude. Er. You are very cautious not to be catch'd. Ga. In the mean Time I take a fpecial care of three things. Er. What are they ? Ga. Firft of all to make a good Progrefs in Mo- rality, and if I can't do that, I am refolv'd to maintain an unfpotted Innocence and good Name j and laft of all I fur- nifh my felf with Languages and Sciences that will be of Ufe in any kind of Life. Er. But do you negled the Poets? Ga. Not wholly, but I read generally the chafteft of them, and if I meet with any Thing that is not modeft, I pafs thac by, as UljJJes paffed by the Syrens, flopping his Ears. Er. To what Kind of Study do you chiefly addid your felf ? To Phyfick, the Common or Civil Law, or to Divinity ? For Languages, the Sciences and Philofophy are all conducive to any Profeffion whatfoever. Ga. I have not yet tho- roughly betaken my felf to any one particularly, but I take a Tafte of all, that I be not wholly ignorant of any; and the rather, that having tafted of ail I may the better chu(e that I am fitteft for. Medicine, is a certain Portion in what- foever Land a Man is j the Law is the way to Preferment : But I like Divinity the beft, faving that the Manners of fome of the Profedors of ir, and the bitter Contentions that are a- mong them, difpleafe me. Er. He won't be very apt to fall that goes fo warily along. Many in thefe Days are frighted from Divinity, becaufe they are afraid they iTaould not be E a found [ 50 found in the Catholick Faith, becaufe they fee no Principle of Religion:, but what is called in Queftion. Ga I beheve firmly what I read in the holy Scriptures, and the Creed, called the Apoftles, and I don't trouble my Head any farther: I leave the reft to be difputed and defined by the Clergy, if they pleafe j and if any thing is in common UCe with Chri- ftians that is not repugnant to the holy Scriptures, I obferve it for this Reafon, that I may not offend other People. Er. What Thales taught you that Philofophy ? Ga When I was a Boy and very youngs I happen'd to live in the Houfe with that honefteft of Men * jfoha Colet, do you know him ? Er. Know himi ay, as well as I do you. Ga. He inftrudt- ed me when I was young in thefe Precepts. Er. You won't envy me, I hope, if 1 endeavour to imitate you? Ga. Nay, by that means you will be much dearer to me. For you know. Familiarity and good Will, are clofer ty'd^ by Similitude of Manners. ' Er. True, but not among Can- didates for the fame Office, when they are both fick of the fame Difeafe. Ga No, nor between two Sweet-hearts of the fame Miftrefs, when they arc both fick of the fame Love. Er. But without jefting, I'll try to imitate that Courfc of Life, Ga. I wifh you as good Succefs as may be. Er^ It may be I fhall overtake thee. Ga. I wiflr you might gee before me j but in the mean Time I won't ftay for you ; but I will every Day endeavour to out-go myfelt, and do you endeavour to out-gq me if you can. The Argument. 1ti)is Colloquy pre [ents you with the Art of Huntings Fijh- ing^ of bringing Earth'lVorms out of the Ground, of Jiicking Frogs. I*AUL, Thomas, Vincent, Lawrence, Bartholus. jp 4. Every one to his Mind. I love Hunting. Th And •* fo do I too, but where are the Dogs ? The hunting Poles ? And the hunting Nets ? Pa. Farewel Boars, Bears, * John Coht was an Englijhman of good Reputation and Learning; a fimiliar Acquaintance of Erajmus, to whom there are many Letters of Erafmus fiow extant* Bucksj Ci3] Bucks, and Foxes, well lay Snares for Rabbets. Vi. Buc I'll fee Gins for Loculls and Crickets. La. But I'll carch Frogs. Ba. I'll hunt Butterflies. La. 'Tis difficult to follow flying Creatures. Ba. Ic is difficult, but 'tis fine Sporty unlefs you think it finer Sport to hunt after Earth-worms, Snails or Cockles, becaufe they have no Wings. La. In- deed I had rather go a Fifhingj I have a neat Hook. Ba. But where will you get Baits ? La. There are Earth-worms enough every where to be had. Ba. So there is, if they would but creep out of the Ground to you. La. But I'll make a great many thoufand jump out prefently. B<«. How ? By Witch-craft? La. You fhall fee the Art. Fill this Buck- et with Water, break thefe green peels of Walnuts to Pie- ces and put into it : Wet the Ground with the Water. Now mind a litde, do you fee them coming out.? Ba. I fee a Miracle. I believe the armed Men flatted out of the Earth after this Manner from the Serpents [i] Teeth than were fown : But a great many Fifh are of too fins and de- licate a Palate to be catch'd by fuch a vulgar Bait. La. I know a certain Sort of an Infcd that I us'd to catch fuch with. Ba. See if you can impofe upon the Fiilies fo, I'll make work with the Frogs, La. How, with a Net ? Ba. No, with a Bow. La, That's a new way of Fiffiing ! Ba. But 'tis a pleafant one j you'll fay fo, when you fee it. Vi. What if we two lliouW play at holding up our Fingers ? Ba. That's an idle, clownifh Play indeed, fitter for them that are fitting in a Chimney Corner, than thofe that are ranging in the Field. Vi. What if wq ffiould play at Cob-Nut ? Pa. Let us let Nuts alone for little Chits, we are great Boys. Vi. And yet we are but Boys for all that. Fa. But they that are fit to play at Cob-Nut, are fit to ride upon a Hob- by-Horfe. Vi. Well then, do you fay what we fhall play at; and I'll play at what you will, Fa. And I'll be con- formable. [i] This refers to the Fable in the 2d Book of O-vid's Metamorphofes where Cadmus fcattering the Serpents Teeth on the Groundj armed Men /prang up. E 3 The [54] The Argument. Sl'/i' Colloquy treats of fcholajlick Studies^ and School Plays. I. 'The Boys going into the School. The fir i- king of a Clock. A 'ujhlpping Mafter. Of faying a Lejfon. ■ Fear hurts the Memory, i. 0/ IFriting^ the Paper finks. Of making a Pen. Of a hard Nip- Afoft Nip. Of Writing quick^ well. ^ STLFIUS, JOHN. Cr. What makes you run fo, Johjt} Jo. What makes a *^ Hare run before the Dogs, as they ufe to fay? 5;-/. What Proverb is this ? Jo. Becaufe unlefs I am there in Time^ before the Bill is called over, I am fure to be whipp'd. Sy. You need not be afraid of that, it is but a little paft five: Look upon the Clock, the Hand is not come to the half Hour Point yet. Jo. Ay, but I can fcarce truft to Clocks, they go wrong fometimes. Sy. But truft me then, I heard the Clock ftrikc. Jo. What did that flrike ? Sy. Five. Jo. But there is fomething elfe that I am more afraid of than that, I muft fay by heart a good long Leffon for Yefterday, and I am afraid 1 can't fay it. Sy. I am in the fame Cafe, with you j. for I my felf have hardly got mine ais it fliould be. Jo. And you know the Mafter's Severity. Every Fault is a Capital one with him : He has no more Mercy of our Breeches, than if they were made of a Bull's Hide. Sy. But he won't be in the School. Jo. Who has he appointed in his Place ? Sy. Cornelius. Jo. That fquint-ey'd Fellow ! Wo to our Back-fides, he's a greater Whip-Mafter than Busby himfelf Sy. You fay very true, and for that Reafon I have often wifh'd he had a Palfy in his Arm. Jo. It is not pious to wifh ill to ones Mafter: it is our Bufinefs rather to take care rot to fall under the Tyrant's Hands. Sy. Let us fay one to another, one repeating and the other looking in the Book." y(?. That's well thought on. 6). Come, be of good Heart; for Fear fpoils the Memory. Jo. I could eafily lay afide Fear, if I were out of Danger j but who can be at eafe in hi? Mind, that is in fo much Danger. Sy. I confefs foj but we are not in Danger of our Heads, but of our Tails. 0/ Iss-i z. Of Writing. CORNELIUS, ANDREW. Co. You write finely:, but your Paper finks. Your Paper is damp, and the Ink finks through it. ^//. Pray make me a Pen of this. Co. I have not a Pen-knife, J^??. Here is one for you. Co. Oat on'c, how blunt it is ! ^n. Take the Hoan. Co. Do you love to write with a hard-nip'd Pen, or a foft ? An. Make it fit for your own Hand. Co. I ufe to write with a foft Nip. y^n Pray write me out the Alpha- bet. Co. Greek or Latin? .An. Write me the Latin firft; I'll try to imitate it. Co. Give me fome Piiper then. A?i Take fome. Co. But my Ink is too thin, by often pouring in of Water. .An. But my Cotton is quite dry. Co. Squeeze it, or elfe Pifs in it. An. I had rather get fome Body to give me fome. Co. It is better to have of ones own, than to borrow. An. What's a Scholar without Pen and Ink ? Co. The fame that a Soldier is without Shield or Sword. An. I wifla my Fingers were fo nimble, I can't write as faffc as another fpeaks. Co. Let it be your firft chief Care to write well, and your next to write quick: No more Hafte than good Speed. An. Very well ; fay to the Mafter when he didates, no more Hafte than good Speed. A Form of giving 'Thanks. PETER, CHRISTIAN. Pe. You have oblig'd me, in that you have written to me fometimes. I thank you for writing to me often. I love you, that you have not thought much to fend me now and then a Letter. I give you Thanks that you have vificed me with frequent Letters. I thank you for loading of me with Packets of Letters. I thank you heartily. Thanks that you have now and then provoked me with Letters. You have oblig'd me very much that you have honour'd me with your Letters. I am much beholden to you for your moft obliging Letters to me. I take it as a great Favour, that you have not thought much to write tome. E 4 'The [in 'the Anfwer. Ch. Indeed I ought to bej^ Pardon for my Prefumption, who dar'd prefume to trouble a Man of io much Bufinels, and fo much Learning wiih my unlearned Letters. I acknow- }p,^o-e yoar ulual hurn.inicV;, who h:ive taken my Boldnefs in good Parr. I was afraid my Lctcers had given you fome Of- fence, that you fent me no Anfwer. There is no Reafon that you fhould thank me, it is more than enough for me, if you have taken my Indullry in good Part. j^ Form of asking after News. Te. Is there no News come from our Country? Have you had any Ne^s from our Countrymen' What News? Do you bring any News? Is there any News come to Town? Is there any News abroad from our Country? ^the Anfwer. Ch. There is much News; but nothing of Truth. News enough indeed ; but nothing certain. A great deal of News; but nothing to be depended upon. Not a little News; but not much Truth. There is no News come. I have had no News at all. Something. of News; but nothing certain. There are a great many Reports come to Town; but they are all doubiful There is a great deal of Talk; but no- thing true, nothing certain. If Lies pleafe, I have brought you a whole Cart-LoaJ of them. I bring you whole Bufhels of Tales. I bring you as many Lies as a good Ship v/ill carry. Fe. Then unlade your felf as faft as you can, for fear you fhould fink, being fo over-freighted. Ch. J h.:ve nothing but what's the Chat of Barbers Shops, C( aches and Boats. Han't you received any Letters, the Form. Pe. Have you had no Letters? Have you had any Let- ters out of your own Country? Have no Letters been brought to you? Have you receiv'd any Letters? Have z yoa . [57 ] you had any Letters? Have you received any Letters from your Friends? Are there no Letters come from Francel 'the Anpwer. Ch. I have received no Letters. I han't had fo much as a Letter. I han't had the leaft Bit of a Letter. No Body has fent me any Letter. There is not the leaft Word come from any Body. I have received no more Letters for this long Time, than what you fee in my Eye. Indeed I had rather have Money than Letters. I had rather receive Mo- ney than Letters. I don't matter Letters, fo the Money does but come. I had rather be paid, than be written to. / believe fo. the Form. Pe. I eafily believe you. That is not hard to be believ'd. It is a very eafy thing to believe that. Who would not believe you in that? He will be very incredulous, that won't believe you in that Matter. In truth I do believe you. You will caiily make me believe that. I can believe you without fwearing. What you fay is very likely. But for all that. Letters bring fome Comfort. I had rather have either of them, than neither. - Of Profit. A Form. , Ch. What fignlfies Letters without Money ? What figni- fies empty Letters ? What do empty Letters avail ? What good do they do, what do they profit, advantage? To v/hom are Letters grateful or acceptable without Money ? What Advantage do empty Letters bring? What are idle Letters good for? What do they do? What ufe are they of? What are they good for? What Ao they bring with thenx of Moment ? What Ufe are empty Letters of? the Anfwer, Te. They are ufeful, fit, proper, to wipe your Breech with. They are good to wipe your Backfide with. If you don't know the Ufe of them, they are g^od to wipe your Arfe with. To wipe your Breech with. To wipe your Backfide with. They are good to cleanfe that Part of the Body that often [i8] often fouls itfelf. They are good to wrap Mackrel in. Good to make up Grocery Ware in. Of 'wijhing Well. I. 'To a Man whofe Wife is 'with Child. Fe. What ? are our little Friends well ? How does your Wife do.? Ch. Very well, I left her with her Mother, and with Child. Pe. I wi(h it niay be well for you, and her too: To you, becaufe you're fliortly to be a Father, and fhe a Mother. God be with you. 1 pray and defire that it may be profperous and happy to you both. I pray, I beg of God that (he, having a fafe Delivery, may bear a Child worthy of you both , and may make you a Father of a fine Child. I commend you that you have fhewed your ielf to be a Man. I am glad you have prov'd your felf to be a Man. You have fliew'd your felf to be a Gallus, but not [i] Cjbeles. Now you may go, I believe, you are a Man. Cb. You joke upon me, as you are ufed to do. Well, po on, you may fay what you pleafe to me. 2. To one coming home into his own Country. Ch. I hear, you have lately been in your own Country. Fe. I have To, I had been out of it a pretty while. I could not bear to be out of it long. \ could not bear to . be out of my Parents Sight any longer. I thought long till I enjoy'd my Friends Company. Ch. You have adled very pioufly. You are very good Humour'd, to think of thofe Matters. We have all a ftrange Afifedion for the Country that hath bred us, and brought us forth. jis Ovid fays : Nefcio qua 7iatale folum dulcedine cmtBos Ducifi (^ immemores non Jin it ejje fut. Pray tell me how did you find all Things there.' [i.] TheP,iefts of Cybelethe Mother of the Gods, were calj'd Calli, and were gelded or depnvd of their Genitals, and therefore could not /hew them, lelves as Fathers or Men, [ 59 3 jill Things new. 'The Form. Ve. Nothing bur what was new. All Things changed^ all Things become new. See how fcon Time chanties all hu- man Affairs. Methought I came into another World. I had fcarce been abfent ten Years, and yet I admired at every Thing, as much as Epmevides the Prince of Sleepers, when he firft wak'd out of his Sleep. Ch. What Story is that? What Fable is that } Pe. I'll tell you if you are at Leifure. Ch. There is nothing more pleafant. Pe Then order me a Chair and a CuHiion. Ch. That's very well thought on, for you will tell Lyes the better, fitting at eafe. Pe. Hiftorians tell us a Story, of one Ephnenldes a Man of Crete, who taking a walk alone by himfelf without the City, beino- caught in a hafty Shower of Rain, went for Shelter into a Cave, and there fell afleep, and flepc on for feven and forty Years together. / don't helie've it. The Form. ch. What a Story you tell } 'Tis incredible. What you fay is not very likely. You tell me a Fidlion. I don't think 'tis true. You tell me a monftrous Story. Are you not afliara'd to be guilty of fb wicked a Lye } This is a Fable fit to be put among [i] Luciaji's Legends. Pe. Nay, I tell you what is related by Authors of Credit, unlefs you think [2] Auhs Gellius is not an Author of approv'd Credit. Ch. Nay, whatfoever he has written, are Oracles to me [3]. Pe. Do you think that a Divine dream'd fo many Years.? For it is iloried that he was a Divine. Ch. I am with Child to hear. The Anfwer. Pe. What is it more than what Scotm and the School-men did afterwards.? But Epimenides, he came off pretty well, he came to himfelf again at laft j but a great many Divines nevef ^ [i] Lucian of Samos, who in the Time of Diockfian, wrote Dialogues in Greek. [2] The Author of the NoBes Attica. . . {3] The Oracles of the Sykihy elpecially that of Cuma, were sc:cuntedto ie then of the greateft certainty. wake [ fo ] wake out of their Dreams. Cb. Well ^o on, you do like a Poet i but go on with your Lye. Pe. Epimenides waking out of his Sleep, goes out of his Cave, and looks about him, and kes all Things chang'd, the Woods, the Banks, the Ri- vers, the Trees, the Fields, and, in fhorr, there was nothing but was new: He goes to the City, and enquires j he ftays there a little while, but knows no Body, nor did any Body know him: The iVIen were drefs'd after another Fa- fliion, than what they were before j they had not the I'ame Countenances i their Speech was alter'd, and their Manners quite different : Nor do I wonder it v/as fo with EpmenideSt after fo many Years, when it wa<f almoft fo with me, when I had been abfent but a few Tears, Ch. But how do your Father and Mother do } Are they living } Pe. They are both alive and well; but pretty much worn out v/ith old Age, Di- feafes, and laltly, wich the Calamities of War. Ch. This is the Comedy of human Life. This is the inevitable Law of Deftiny. fF'ords, Names of Affinity. Pe. Will you fup at Home to Day ? Ch. I am to fup a- broad : I miift go out to Supper. Pe. With whom ? Ch. With my Father in Law; -.vith my Son in Law; at my Daughter's in Law ; with my Kinfman. They are call'd, Affines, Kinfmen, who are ally'd nor by Blood, bur Mar- riage. Pe. What are the ufual Names of Affinity ? Ch. A Husband and Wife are noted Names. Socer, Is miy Wife's Father. Gcner, My Daughter's Husband. Socrusy My Wife's Mother. Nurus, My Son's Wife. l^evir, A Husband's Brother. Levir is call'd by the Wife, as Helen calls Heiior, Levir, becaufe ilie was married to Paris. Fratria, My Brother's Wife. Glofy A Husband's Sifter. VitricuSy My Mother's Husband. No'vercuy My Father's Wife. Privignusy 1 he Son of my Wife or Husband. Privigna, The Daughter of cither of them. JRivalis, He that loves the fame Woman another does. Pellex, [ 6l ] Telkx, She that loves the fame Man another d'^e?; as Th'a- lb is the Rival of Vhradria, and Europa the Fellex of '/uno. Of inviting to a Feafi. Dine with me to Morrow. Fe. I <^ive you thanks, I commend you, I invite you to Supper againft to Morrow. I entreat your Company at Sup- per to Morrow. I defire you'd come to Dinner with me to Morrow. I would have your Company at Dinner to Morrow. / fear I can't come, Ch. I fear I can't. I am afraid I cant. I will come if I can i but I am afraid I can't. Te. Why can't you? How fo? Why fo? Wherefore? For what Reafon ? For what Caufe ? What hinders )'ou that you can't. I mup flay at Home. Ch. Indeed I muft be at Home at that Time. I muft needs be at Home at Night. I muft not be abroad at that Tim»e. I {hall not have an Opportunity to go out any where to Mor- row. I muft not be abfent at Dinner. I expe6t fome Guefts my felf upon that Day. Some Friends have made an Ap- pointment to fup at our Houfe that Night. I have fome Guefts to entertain that Night, or elfe I would come with all my Heart. Unlefs it were fo, I would not be unwilling to come. If it were not fo, I iTiould not want much encreating. I would make no Excufe if I could come. If I could come, I would noc be ask'd twice. IF I could by any means com^e, I would come with a very little, or without any Invitation at all. If I could, I would obey your Command very readily. It is in vain to ask one that is not at his own Difpofa! : And there would be no need to ask me if I could come: Bur at prefent, though I had never fo much xMind, I can't j and ic would be altogether unneceflary to ask one thar is v>/ilhng. Te. Then pray let me have your Company the next Day after: Howevefj I muft needs have your Company at Supper the [ 6^ ] the next Diy after to Morrow. You muft not deny me your Company four Days hence. You muft make no Ex- cufe as to coming next Thurfday. / can't protnife. Ch. I can't promife. I cannot pofitively promife you. I^ can't certainly promife you. \ will come when it Ihall be moffc convenient for us both. Tou ought to fet the Day. Te. I would have you appoint a Day when you will come to fup with me. You muft affign a Day. You muft fet the Day. I defire 2 certain Day may be prefix'd^ prefcrib'd, ap- pointed, fet j but fet a certain Day. I would have you tell me the Day. / would not ha've you know before Hand. Ch. Indeed I don't ufe to fet a Day for my Friends. I am ufed to fet a Day for rhofe I'm at Law with. I would not have you know before Hand. I'll take you at unawares. I'll come unexpededly. I will catch you when you don't think on me. I fliall take you when you don't think on me. I'll come unlook'd for, I'll come upon you before you are aware. I'll come an uninvited and unexpe6ted Gueft. / would know before Hand. Ve. I would know two Days before Hand. I w®uld know two Days before. Give me Notice two Days before you come. Make me acquainted two Days before. Ch. If you will have me, I'll make a Sybaritkal Appointment, that you may have Time enough to provide afore Hand. Fe. What appointment is that.? Ch. The Sybarities invited their Guefts againft the next Year, that they might both have Time to be prepar'd. Te. Away with the Sybarites, and their troublefome Entertainments: I invite an old Chrony, and not a Courtier. Tou defire to your own Detriment. Ch. Indeed 'tis to your Detriment. Indeed 'tis to your own Harm. To your own Lofs. You wifli for it. You pray for that [^3 ] tbat to your own Ill-convenience. Fe. Why (b ? Wherefore.' Ch. I'll come provided. I'll come prepar'd. I'll Tet upoa you accoutred. I'll conne furnifli'd with a iliarp Stomach j do you take care that you have enough to fatisfy a Vulture. I'll prepare my Belly and whet my Teeth ; do you look to it, to get enough to iacisfy a Wolf. Pe. Come and welcome, I dare you to it. Come on, if you can do any thing, do ic to your utmoft, with all your Might, Ch. I'll come, but I won't come alone. Fe. You (hall be the more welcome for that; but who will you bring with you.? Cb. My Umbra. Pe. You can't do otherwife if you come in the Day Time. Ch. Ay, but I'll bring one Umbra or two that have o-oc Teeth, that you fhan't have invited me for nothing. Pe. Well, do as you will, fo you don't bring any Ghoits along with you. But if you pleafe explain what is the Meaning of the Word Umbra. Ch. Am.ong the Learned they are call'd Umbra, v.'ho being uninvited, bear another Perfon, that is invited. Company to a Feafb. Pe. Well, bring fuch Ghofts along with you as many as you will. '•> d « O «» « <» 'a <«i 4» '9 .:3 •:S I promlfe upon this Condition. Ch. Well, I will come, but upon this Condition, that you fliall come to Supper with me' the next Day. I will do it upon this Condition that you lliall be my Gueft afterwards. Upon that Condition t pvomife to come to Supper, that you again fhall be my Gueft. I promife I will, but upon thefe Terms, that you in the like Manner fhall be my Gueft the next Day.^^I promife I will, I give you my Word I will, upon this Confideration, that you dine v/ith me the next Day. Pe. Come on, let ic be done, let it be fo. It fliall be as you would have it. If you command me, I'll do it. I know the Premh Ambition, You won't fup with me, but you'll make me amends for it. And fo by this Means FeaRs ufe to go round. From hence it comes to pafs, that it is a long Time before we have done feafring one with another. By this fe- terchangeablenefs Feafts become reciprocal without End. Cb. It is the pleafanteft Vv/'ay of Living in the World, if no more Provifion be made, but what is ufed to be made daily. But, I detain you, it may be, when vou are goiiTT fome whither. Pe. Nay, I beli -ve, I do you. ' But we'll talk more largely and more freely to Morrow. But we'll divert our felves to Morrow more plentifully. In the mean Time take Care C ^4 ] Care of your Health. In the mean Time take Care to keep yourfelf in good Health. Farewell till then. Whither are you going? 'The Form. Ch. Where are you a going now.? Whirher are you gointr fo faft? Where are you a going in fuch great Haite. Whi^ ther go you } What's your Way "? I go home. The Form. Te. I go home. I return home, I go home. I return home. I go home. I go to fee what they are a doing ac home. I go to call a Doctor. I am going into the Country. I made an Appointment juft at this Time to go to fpeak with a certain great Man. I made an Appointment to meet a great Man at this Time. Ch. Whom Te. Talkative 'Curio. Ch. I wifh you Mercurfs AlTiftance. Fe. What need of Mey'r curfs Affiftance .? Ch. Becaufe you have to do with a Man of Words. Pe. Then it were more proper to wifh the AfTi- ftance of the Goddefs 7»/mori^ Ch. Why fo? Pe. Becaufe you'll have more Occafion for patient Ears, than a ftrenuous Tongue. And the Ear is dedicated to the Goddefs Memoria, Ch. Whither are you going .> Whither will you go? Fe. This Way, to the left Hand. This Way, that Way, through the Market. Ch. Then I'll bear you Company as far as the next Turning. Fe. I won't let you go about. You fhan'c put your felf to fo much Trouble upon ray Account. Save that Trouble till it fhall be of Ufe, it is altogether unneceffary at this Time. Don't go out of your Way upon my Account. Ch. 1 reckon I fave my Time while I enjoy the Company of fo good a Friend. I have nothing elfe to do, and I am not fo lazy, if my Company won't be troublefome. Fe. No Body is a more pleafant Companion. But I won't fufFer you to go on my left Hand. I won't let you walk on my left Hand. Here [I bid God be with you. I fliall not bear you Company any looger. You Ihan'c go further with me. A Form A Form of recommending. Ch. Recommend me kindly to Curio. Recommend me as kindly as may be to talkative Curio. Take Care to recom- mend me heartily to Curio. I delire you have me recom- mended to him. I recommend my felf to him by you. I recommend my felf to you again and again. I recommend my felf to your Favour with all the Earneftnefs pofTible. Leave recommendo inftead of commendo to 'Barbarians, See that you don't be fparing of your Speech with one that is full of Tongue. See that you be not of few Words with him that is a M^n of many Words. A Form of Ohfequioufnefs, Fe. Would you have me obey you.? Would you have me . be obedient.^ Shall I obey you? Then you command me to imitate you. Since you would have it fo, I'll do it with all my Heart. Don't hinder me any longer ; don't let us hinder one another. Ch. But before you go, I increat you not to think much to teach me how I muft ufe thefe Sentences, m mora, in cau/a, in culfa-^ you ufe to be ftudious of Elegancy. Wherefoi-e come on, 1 entreat you teach me j explain it to me, I'll love you dearly. In Culpa ^ In Caufd^ In Mora. Pe. I muft do as you would have me. The Fault is not: in me. It is not in thee. The Delay is in thee. Thou art the Caufe, is indeed grammatically fpoken j thefe are more elegant. In Culpa. I am not in the Fault. The Fault is not mine, t am without Fault. Your Idlenefs has been the Caufe, that you have made no Proficiency, not your iVIafter nor your Father. You are all in Fault. You are both in Fault. You are both to be blam'd. Ye arc both to be accus'd. Ye are both ia F Faulc. I 66 -] Fault. You have gotten this Diftemper by your own iil Management. In like manner they are faid to be in vitio> to whom the Fault is to be imputed ; and in crimine, they who arc to be blam'dj and /;z damno ejfe, who are Lofers. This Sort of Phrafe is not to be inverted commonly, Dam~ num in illo eji. Vitium in illo efi. In Caufd. Sicknefs has been the occafion that I have not written to you . My Affairs have been the Caufe that I have written to you fo feldom, and not Negle61:, What was the Caufe? What Caufe was there ? I was not the Caufe. The Poft-man was in the Fault that you have had no Letters from me. Love and not Study is the Caufe of your being fo lean* This is this Caufe. In Mora. I won't hinder you. What has hinder'd you ? You have hindred us. You are always a Hindrance. What hindred you? Who has hindred you? You have what you ask'd for. It is your Duty to remember it. You have the Reward of your Refped'. Farewel, my Chrijiian. Ch. And fare you well till to Morrow, my Teter. yit Meeting. CHRIS'njNy AUSTIN. Ch. God fave you heartily, fweet Aufiin. Au. I wifh the fame to you, moft kind ChrijUan. Good Morrow to you. I wifh you a good Day; but how do you do? Ch. Very well as things go, and I wifh you what you wifh for. Au. I love you defervedly. I love thee. Thou deferveft to be lov'd heartily. Thou fpeakeft kindly. Thou art courteous. I give thee Thanks. / ajn angry with thee. 'The Form. Ch. But I am fomething angry with you. But I am t little angry with you. But I a^n a little angry with you. t ^7 1 But I am a little provok'd at you. I have fonlfething to be angry with you for. For what Caufe. 'The Form. Au. I pray what is it? Why fo? But why, I befeech you? What Crime have I committed? What have I done? Fro^ tnereor bona, I deferve Good j Commereor mala, I deferve IlL or Puniflament : The one is ufed in a good Senfe, and the other in an 111. Demeremer eum, is laid of him that we have attach'd to us by Kindnels. Becaufe you dorCt Regard me. €h. Becaufe you take no Care of me. Becaufe you don^c regard me. Becaufe you come to fee us fo feldom. Becaufe you wholly negledl us. Becaufe you quite negledl me. Be- caufe you feem to have caft off all Care of us. Au. Bun there is no Caufe for you to be angry. But you are angry without my Defert, and undefervedly j for it has not been my Fault, that I have come to fee you but feldom: Forgive my Hurry of Bufineft that has hindered me from feeing you, as often as I would have done. Ch. I will pardon you upon this Condition, if you'll come to Supper with me to Night. I'll quit you upon that Condition, if you come to Supper With me in the Evening. Au. Chrijlian, you prefcribe no hard Articles of Peace, and therefore I'll come with all my Heart. Indeed I will do it willingly. Indeed I would dd that with all Readinefs in the World. I fhan't do that un- willingly. I won't want much Courting to that. There is nothing in the World that I would do with more Readinefs. I will do it with a willing Mind, Ch. I commend your o- bliging Temper in this, and in all other Things. Att. I ufe always to be thus obfequious to my Friends, efpecially whea they require nothing but what's reafonable. O ridiculous I Do you think I would refufe when ofFer'd me, that which i fhould have ask'd for of my own accord. a Bo?fi Don^t deceive me. 1'he Form. Ch. Well, but take care you don't delude me. See you don't deceive me. Take care you don't make me feed a vain Hope. See you don't fail my Expedation. See you don't difappoint me. See you don't lull me on with a vain Hope. -^». There is no need to fwear. In other Things, in other Matters you may be afraid of Perfidy. In this I won't deceive you. But hark you, fee that you provide nothing but what you do daily : I would bjive no holy Day made upon my Account. You know that I am a Gueft that am no great Trencher Man, but a very merry Man, Ch. I'll be fure to take care. I will entertain you with [i] Scholars Commons, if not with flenderer Fare. y^u. Nay, if you'd pleafe me, let it be with Diogenes's [2] Fare. Ch. You may depend upon it, I will trCat you with a Platonkk Supper, in which you fhall have a great many learned Stories, and but a litde Meat, the Pleafure of which fhall laft till the next Day: whereas they that have been nobly entertain'd, enjoy perhaps a litde Pleafure that Day, but the next are troubled Vv'ith the Head-ach, and Sicknefs at the Stomach. He that fupp'd with Plato, had one Pleafure from the eafy Prepara- tion, and Phiiofopher's Stories; and another the next Day, that his Head did not ach, and that his Stomach was not iick, and fo had a good Dinner of the fame of laft Night's Supper. .Au. I like it very well, let it be as you have faid. Ch. Do you fee that you leave all your Cares and melan- choly Airs at Home, and bring nothing hither but Jokes and Merriment j and as Juvenal fays, Trotenus ante meiim, qu'icquid dolet, exue limen. Lay all that troubles doivn before my Door, before you come into it. "Au. What ? Would you have me bring no Learning along with me.^ I will bring my Mufes with me, unlefs you think it not convenient. Ch. Shut up your ill-natured Mufes at Home with your Buhnefs, but bring your good-natured Mu- 'l] Pythagoras the Philofopher lived upon Herbs. [aj Diogenes fared harder than Pythagoras, a Tub was his Houfe, Watet Ills Drinks his Hand his Cup, and Herbs his Food, fes, all your witty Jefe your By- words, your Banters^ your PJeafantriesj your pretty Sayings, and all your Ridiculolities along with you. ^«. I'll do as you bid me; put on all my beft Looks. We'll be merry Fellows, We'll laugh our Bellies full. We'll make much of our felves. We'll feaft jovially. We'll play the Epkureavs. We'll fet a good Face on't, and be boon Blades. Thefe are fine Phrafes of clown- ifli Fellows that have a peculiar Way of fpeaking to them- felves. Ch. Where are you going fo faft? Au. To my Son's in Law. Ch. What do you do there? Why thither? What do you with him ? Au. I hear there is Diilurbance among them ; I am going to make them Friends again, to bring them to an Agreement ; to make Peace among them. Ch. You do very well, though I believe they don't want you ^ for they will make the Matter up better among themfelves, yiu. Perhaps there is a Ceffation of Arms, and the Peace is to be concluded at Night. But have you any thing elfe to fay to me? Ch. I will fend my Boy to call you. Au. When you pleafe. I ihall be at Home. Farewel, Ch. I wifh you well. See that you be here by five a-Clock. Soho Feter, call Aujiin to Supper, who you know pro- inifed to come to Supper with me to Day. Fe. Soho ! Poet, God blefs you. Supper has been ready this good while, and my Mafter flays for you at Home, you may come when you Will Au. I come this Minute. F 3 rhi [ 70] Tbe Profane Feaji. The Argument. Our Erafmus mofi elegantly propofes all the Furniture of this Feaft 5 the Difcourfes and Beh amour of the En- tertainer and the Guefts^ &c. Water and a Bafon before Dinner. The Snoics, the Epicurennsj the Form of the Grace at 'Table. It is good Wine that pleafes four Senfes. Why Bacchus is the Poets God; why he is painted a Boy. Mutton very wholfome, That a Man does not live by Bread and Wine only. Sleep makes fome Perfons fat. Venifon is dear. Con- cerning Deers^ Hares^ and Geefe : They of old de^ fended the Capitol at Rome. Of Cocks ^ Capons and Fifjes. Here is difcourfed of hy the hy^ Fafiing. Of the Choice of Meats. Some Perfons Super ft it ion in that Matter. The Cruelty of thofe Perfons that re- quire thefe Things of thofe Perfons they are hurtful to 5 when the eating of Fifh is neither necefjary^ nor commanded hy Chrifi. The eating of Fifh is condemn- ed by Phyficians. The chief Luxury of old Time conjifted in FifJoes. We fhould always live a fober Life. What Number of Guefls there floould be at an Entertainment. The Bill of Fare of the fecond Courfe. The Magnificence of the French. The an- cient Lam of Feafls. Either drink., or begone. A Variation of Phrafes. Thankfgiving after Meat. AUSTIN, CHRISTIAN, a Boy, '' v4(7. O, my Chrifiian, God blefs you. It is very well that •*^ you are come. I am glad you're come. I congratulate my feif that you are com'e. I believe it has not ftruck five yet. Bo. Yes, it is a good while pafl: five. It is not far from fix. It is almoft fix. You'll hear it ftrike fix prefendy. Au. It is no great matter whether I come before five or after five, as long as I am not corqe after Supper j for that is a mife- rable Thing, to come after a Feafl: is over. What's all this great Preparation for ? What means all this Provifion ? - ■ ■ What, [71 ] What, do you think Vm a Wolf? Do you take me for a Wolf? Do you think I'm a Vulture. Ch. Noc a Vulture, nor yet do I think you a Gralliopper, to live upon Dew. Here is nothing of Extravagancy^, I always lov'd Neatnefs, and abhor Slovenlinefs, I am for being neither luxurious nor niggardly, [i] We had better leave than lack. If I drefs'd but one Diih of Peas, and the Soot fliould chance to fall in the Pot and fpoil it, what fhouldwe have to eatthen? Nor does every Body love one Thing; therefore I love a moderate Variety. J^u. An't you afraid of the fumptuary Laws ? Cb. Nay, I moft commonly offend on the con- trary Side. There is no need of the [2] Fannian Law at our Houfe. The Slendernefs of my Income teaches me Frugality fufficiently. Au. This is contrary to our Agreement. You promifed me quite otherwife. Ch. Well, Mr. Fool, you don't {land to your Agreement. For it was agreed upon that you iliould bring nothing but merry Tales. But let us have done with thefe Matters, and wafh, and fit down to Supper. Soho, Boy, bring a little Water and a Bafon ; hang a Towel over your Shoulder, pour out ft»me Water. What do you loiter for? Wafh, Auftin. Au. Do you wafli firft. Ch. Pray excufe me. I had rather eat my Supper with un- wafhen Hands this twelve Months. Au. O ridiculous! 'Tis not he that is the moft honourable, but he that is the dirt ieft that fhould wafh firfl; then do you wafh as the dirtied. Ch. You are too complaifant. You are more complaifant than enough j than is fitting. But to what purpofe is all this Ceremony? Let us leave thefe trifling Ceremonies to Wo- men, they are quite kick'd out of the Court already, although they came from thence at firft. Wafh three or four at a Time. Don't let us fpend the Time in thefe Delays. I won't place any Body , let every one take what Place he likes beft. He that loves to fit by the Fire, will fit beft here. He that can't bear the Light let him take this Corner. He that loves to look about him, let him fit here. Come, here has been Delays enough. Sit down. I am at home, I'll take my Supper ftanding, or walking about, which I like beft. Why don't you fit down. Supper will be fpoiled. Au. Now let us enjoy our felves, and eat heartily. Now let us be Epicures. We have nothing to do with Supercilioufneft. Farewell Care, let all Ill-will and Detraction be banifhed. Let us be merry. Ii] Apitius wae a luxurious Man, gave his Mind, as Seneca relates, to nor thing but his Kitchen and Cookery. £»] The fj«»w« Law was made againfl fumptuous FeaftSi F4 pleafant. [ 7i 3 pleafant, and facetious. Ch. Auflin, pray who are thofe Stoics and Epicures? Au. The Stoics are a certain melan- choly, rigid, parcimonious Se6t of Philofophers, who make the SumT?2um honum of Mankind, to confift in a certain, I can't tell what, honefium. The Epicures are the Reverfe of thefe, and they make the Felicity of a Man to confift in Pieafure. Ch. Pray what Seft are you of, a Stoic or an Epi- cure? Au. I recommend Zeno's Rules- but I follow Epi^ curus's Pradlice. Ch. Aufiin, what you fpeak in Jeft, a great many do in Earneft, and are only Philofophers by their Cloaks and Beards. An. Nay, indeed they out-live the .^^yoff in Luxury. Ch. Dromo, come hither. Do your Office, fay Grace. Boy. " May he that feeds all things by his Bounty, " com.mand his Bleffing upon what is or iTiall be fet upon " this Table. Amen." Ch. Set the Visuals on the Table, Why do we delay to eat up this Capon ? Why are we afraid to carve this Cock, Au. I'll be Hercules, and flay this Beaft. Which had you rather have, a Wing or a Leg? Ch. Which you will, I don't matter which. Au. In this Sort of Fowls the Wing is look'd upon the beftj in other Fowls the Leg is commonly efteemed the greater dainty Bit. Ch. I put you to a great deal of Trouble. You rake a great deal of Trouble upon you, upon my Account. You help every Body elfe, and eat nothing your felf I'll help you to this Wing; but upon this Condition, that you fliall give me half of it back. Au. Say you fo, that is i^rvingyour felf and not me; keep it for your felf I am not fo bafhfal as to want any Body to help me. Ch. You do very well, Au. Do you carve for a Wolf? Have you invited a Vulture? Ch. You faft. You don't eat. Au. I eat more than any Body. Ch. Nay, rather, you lye more than any Body. Pray be as free as if you were at your own Houfe. Au. I take my felf to be there, I do fo. I am refolv'd fo to do. I defign to do fo. Ch. How does this Wine pleafe you ? Does this Wine pleafe your Palate? Au. Indeed it pleafes me very well. Indeed it pleales mightily. It pleafes me well enough. It pleafes me very well. Ch. Whiph had you rather havci Red or White. It is no Matter what Colour it is. Au. Indeed I like both alike. It is no Matter what Co- lour 'tis, {o the Tafte be pleafing. I don't much mind how the Wine pleafes the Eye, fo it do but pleafe the Palate. I an't much mov'd at the Sight of it, if the Taft'e be but grate- ful. It is no great Matter what Colour it is of,^ or what Co- lour [ 7i 1 iour it has, if it does but tafte well. I don't defire to pleafe my Eyes if I can but pleafe my Tafte. If it do but pleafe the Palate , I don't regard the Colour, if it be well relifli'd. Ch. I believe fo: But there are fome Perfons that are migh- ty deeply read in Table Philofophy, who deny that the Wine can be good, unlefs it pleafes four Senfes : The Eye^ with its Colour j the Nofe, wi:h its Smell , the Palate, with its Tafte ; the Ears, by its Fame and Name. yiu. O ridiculous ! What fignifies Fame to Drink. Ch. As m.uch as many that have a good Palate m.ightily approve of 'Lov'ian Wine, when they believe it to be Bern Wine. Au. It may be, they had fpoiled their Palate by much Drinking. Ch. No, before they had drank one Drop. But I have a mind to hear your Opi- nion, who are a Man of great Skill in thefe Matters. Au. Our Countrymen prefer White before Red, becaufe the Red is a little more upon the Acid, and theWhiteafmallerWine ; but that is the milder, and in my Opinion the more whol- fome. We have a pale red Wine, and a yellow Wine, and a purple Colour Wine. This is new Wine, this Year's Wine. This is tw® Years old. If any Body is for an old Wine, we have fome four Years old, but it is grown flat and dead with Age. The Strength is gone with Age. Au. Why, you're as rich as L^^caZ/wi". Ch. Soho, Boy, where are you a loitering ? You give us no Attendance ; don't you fte we have no Wine here. What if a Fire fhould happen now? How ihould we put it out? Give every one a full Glafs. Aufiin, What's the matter that you are not merry ? What miakes you fit fo Melancholy ? What's the Matrer with you, that you an't chearful ? You are either troubled at fomething, ©r you're making Verfes, You play the Crjjippus now, you want a Melijfa to feed you. Au. What Story is this you are telling me of? Ch. Cryjippus is reported to have been fo intent upon his logical Subtilties, that he would have been flarved at Table, unlefs his Maid Melijfa had put the Meat into his Mouth. Au. He did not deferve to tiave his Life fav'd ; but if Silence is an Offence to you, and you love a noify Feaft, you have gotten that will make one. Ch. I remember I have. That's very well minded : We muft drink more freely, we ought to drink more largely, more Wine and lefs Water. lou ha've hit on the Matter. Au, You have hit the Nail on the Head. You are in the right. You have hit the Mark, For, Foecunds [ 74 ] Fcecundi calkes quern non fecere difertum ? Ch. That is very learnedly fpoken, Aufiin, and fo indeed is all that comes from you ^ but fmce we are fallen into a Dif- courfe concerning Wine, iince we have happen'd to make mention of Wine j I have a mind to ask you, for whatRea- fon the Ancients, who will have Bacchus the Inventor of Wine, call him the God of the Poets ? What has that drun- ken God to do with Poets, v;ho are the Votaries of the Virgin Mufes ? Au. By Bacchus, this is a Queftion fit to be pur over a Bottle. But I fee very well, what your Queftion drives at. Ch. What, prithee ? Au. You very cunningly put a Q^.eflion about Wine, by a French Trick, which I believe you iearn'd at Faris, that you may fave your Wine by that Means. Ah, go your Way, I fee you're a Sophifter; you have made a good Proficiency in that School. Ch. Well, I take all your Jokes ; I'll return the like lo you, when Opportunity fiiall of- fer. But to the Matter in Hand. Au. I'll go on, but I'll drink firft, for it is abfurd to difpute about a tippling Queftion with a dry Throat. Here's to yonChrifiian. Half this Cup to you. Ch. I thank you kindly. God blefs it to you, much good may it do you. Au. Now I'm ready, at your Service. I'll do it as well as I can after my Manner. That they have given a Boy's Face io Bacchus, has this Myftery in it^ that Wine be- ing drank, takes away Cares and Vexations from our Minds, and adds a Sort of a Chearfulnefs to them. And for this Reafon, it adds a Sort of Youthfulnefs even to old Men, in that it makes ttiem more chearful, and of a better Complexi- on. The fame thing Horace in many Places, and particularly teftifies in thefe Vcrfes : Ad mare cum veni, generojum e^ lene requiro, ^od curas abigat, quod cumffe divite manet. Jn venas, arimumque meum, quod 'verba minifiret. ^uod me Lucana juiienem commendet arnica. For that they have affign'd the Poets to this Deity, I believe by it they defign'd to intimate this, that Wine both ftirs up Wit and adminifters Eloquence ; which two Things are very fit for Poets. Whence it comes to pafs, that your Water Drinkers make poor Verfes. For Bacchus is of a fiery Con- ftitution naturally, but he is made more temperate, being uni- ted with the Nymphs. Have you been anfwer'd to your Sa- tisfaction ? Ch. I never heard any Thing more to the Purpofe from a Poet. You deferve to drink out of a Cup fet with Jewels. [75] Jewels. Boy":, take away this Diili, and fet on another. Au. You have got a very clovvnifh Boy. Ch. He is the unluckieft Knave in the World. Au. Why don't you teach him better Manners. Ch. He is too old to learn. It is a hard matter to mend the Manners of an old Sinner. An old Dog won't be eafily brought to wear the Collar. He's well enough for n\e. Like Mafter like Man. If I knew what you lik^d^ I would help you. Au. I would cut you a Slice, if I knew what would pleafe you. I would help yoU:, if I knew your Palate. I would help you, if I knew what you lik'd beft. If I knew the Difpoficion of your Palate, I would be your Carver. Indeed my Palate i^ like my Judgment. Ch. You have a very nice Palate. No Body has a nicer Palate than you have. I don't think you come behind him of whofe exquifite Skill the Satyrift fays, Oflrea callebat prima deprendere morfu, Et femel afpe6ii dicebat littus echini. Au. And you, my Chriflian, that I may return the Com- pliment, feem to have been Stholar to Epicurus, or brought up in the Catian School. For what's more delicate or nice than your Palate.^ Ch. If I underftood Oratory fo well as I do Cookery, I'd challenge Cicero himfelf. An. Indeed if I muft be without one, I had rather want Oratory than Cook- ery. Ch. I am entirely of your Mind, you judge gravely, wifely, and truly. For what is the Prattle of Orators good for, but to tickle idle Ears with a vain Pleafure.? But Cookery feeds and repairs the Palate, the Belly, and the whole Man, let him be as big as he will. Cicero fays, Cojicedat laurea lin- gua j but both of them muft give place to Cookery. I never very well liked thofe Stoicks, who referring all things to their (I can't tell what) honejlum, thought we ought to have no re- gard to our Perfons and our Palates. Ari/lippus was wifer than Diogenes beyond Expreffion in my Opinion. Au. I defpife the Stoicks with all their Fafts. But I praife and approve Epi- curus more than that Cyclic Diogenes, who lived upon raw Herbs and Water j and therefore I don't wonder that Alex- ander, that fortunate King, had rather be Alexander than Dio- genes, ch. Nor indeed would I myfelf, who am but an or- dinary Man, change my Philofophy for Diogenes" s:^ and I be- lieve your Catius would refufe to do it too. The Philofo- phers of our Time are wifer, who are content to difpuce like StoicSt but in living out-do even Epicurus himfelf. And yet fcr all that, I look upon Philofophy to be one of the moft ex- cellent [ 7^ ] cellent Things in Nature, if ufed moderately. I don't ap- prove of philofophifing too much, for it is a very jejune, bar- ren, and melancholy thing. When I fall into any Calamity or Sicknefs, then I betake myfelf to Philofophy, as to a Phy- fjcian ; but when I am well again, I bid it farcwel. Au. I like your Method. You do philofophixe very well. Your hum- ble Servant, Mr. Philofopher^ not of the Stoic School, but the Kitchen. Ch. What is the matter with you, Erafmus, that you are fj melancholy? What makes you look fo frowningly? What makes you fo filent } Are you angry with me becaufe I have entertained fou with fuch a flender Supper ? Er. Nay, I am angry with you that you have put: your felf to fo much Charge upon my Account. Aufiin laid a ftri£t Charge upon you that you would provide nothing extraordinary upon his Account. I believe you have a mind we fhould never come to fee you again \ for they give fuch a Supper as this that in- tended to make but one. What fort of Guefts did you ex- pedt ? You feem to have provided not for Friends, but for Princes. Do you think we are Gluttons ? This is not to en- tertain one with a Supper, but vidlualling one for three Days together, Ch. You will be ill humour'd. Difpute about that Matter to-morrow; pray be good humour'd to-day. We'll talk about the Charge to-moirow; I have no mind to hear any thing but what is merry at this time. Ah. Cbriji'iajt, vv'he- ther had you rather have. Beef or Mutton } Ch. I like Beef beft, but I think Mutton is the moll: wholfome. It is the Difpofition of Mankind to be moft defirous of thofe Things that are the moil hurtful. Au. The French are wonderful Admirers of Pork. Ch. The Fre7ich love that moft that colls leaft. Au. I am a Jew in this one thing, there is nothing I hite fo much as Swines Flefh. Ch. Nor without reafon, for what is more unwholfome ? In this I am not of the French Man's, but of the Jew's Mind. Er. But I love both Mutton and Pork, but for a different reafon; for I eat freely of Mut- ton, becaufe I love it ; but Hogs Flefh I don't touch, by rea- fon of Love, that I may not give Offence. Ch. You are a clever Man, Erafmus, and a very merry one too. Indeed I am apt to admire from whence it comes to pafs that there is fuch a great Diverfity in Mens Palates, for if I may make ufe of this Verfe of Horace^ Tres mhi conviva prope dijjentire videntur, Fofcentei 'uario viuitum diverfa palato. Er. Although as the Comedian fays. So many Men, Jh many Minds, and every Man has his own Way ; yet no Body [ 17 ] Body can make me believe, there is more Variety in Mens Difpoficions , than there is in their Palates: So that you can •fcarce find two that love the fame Things. I have feen a great many, that can't bear fo much as the Smell of Butter and Cheefe : Some loath FieDi • on6 will not eat roaft Meat, and another won't eat boil'd. There are many that prefer Water before Wine. And more than this, which you'll hardly believe ^ I have feen a Man who would nei- ther eat Bread , nor drink Wine. Ch. What did that poor Man live on? Er. There was nothing elfe but what he could eat; Meat, Fifh, Herbs and Fruit. Ch, Would you have me believe you ? Er. Yes, if you will. Ch. I will believe youj but upon this Condition, that you fhall believe me when I tell a Lye. Er. Well, I will do it, fo that you lye modeftly. Ch. As if any Thing could be more im- pudent than your Lye. Er. What would your Confidence lay, it I fhould fhew you the Man ? Ch. He mufl: needs be a ftarveling Fellow, a meer Shadow. Er. You'd fay he was a Champion. Ch. Nay, rather a [i] Toljphe7??us. Er. Iwon- -der this inould feem fo ftrange to you, when there are a great many that eat dry'd Fifii inftead of Bread : And fome that the Roots of Herbs fcrve for the fame Ufe that Bread does us. Ch. L believe you; lye on. Er. I remember, I faw a Man when I was in Italy, that grew fat with S'eep, without the Affiftance either of Meat or Drink. Ch. Fie for Shame; I can't forbear making Ufe of that ExprefiTion of the Satyrift, Tunc immenfa cavi fpirant mendacia folks. Thcu poeticifeft. You play the Part of a Poet. I am loath to give you the Lye. Er. I am the greatefi: Lyar in the World, if Vllny, an Author of undoubted Credit, has not written, that a Bear in fourteen Days time will grow wonderfully fat with nothing but Sleep : And that he wilflleep fo found, that you can fcarce wake him, by wounding him • Nay, to make you admire the more, I will add what Theo- phrafius writes, that during that Time, if the Flelli of the Bear be boil'd, and kept fome Tim.e, it will come to Life again. Ch. I am afraid that ?arme7io in Terence will hardly be able to comprehend thefe Things. J believe it readily J would help you to fome Venifon, if I were well enough ac- comphfhed. Er. Where have you any Hunting now? How came you by Venifon.? Ch. Midas, the moft generous fpirited Man living, and a very good Friend of mine, fent it me for a Prefent; but fo, that I oftentimes buy it for lefs. Er How . [i] P4:?*^««jisreprer«nted by tlie Poets, as the biggeft of the Giants. fo.? [78] fo ? Ch. Becaufe I am obliged to give more re his Servants^ than I could buy it for in the Market. Er. Who obliges you to that? Ch. The moft violent Tyrant in the World. Er. Who is he ? Ch. Cuftom. Er. Indeed , that Tyrant does frequently impofe the moft unjuft Laws upon Mankind. Ch. The fame Tyrant hunted this Stag^ but the Day before Yefterday. What did you do, who ufed to be a very great Lover of that Sport? Au. Indeed I have left off that Sport, and now I hunt after nothing but Learning. Ch. In my Opi- nion, Learning is fleeter than any Stag. Au. But I hunt chiefly with two Dogs, that is to fay, with Love and Induftry : For Love affords a great deal of Eagernefs to learn, and as the mofl: elegant Poet fays. Lahor im^robus omnia, nj'tncit. Ch. Auftin, you admonifh after a friendly Manner, as you ufe to do J and therefore , I won't give over, nor reft, nor tire, till I attain. Au. Venifon is now in the Prime. Plmy tells us a very admirable Story concerning this Animal. Ch What is it, I pray you? Au. That as often as they prick up their Ears, they are very quick of Hearing; but on the contrary, when they let them down, they are deaf. Ch. That very often happens to my felf ; for if I happen to hear a Word fpoken of receiving Guineas, there i^ no Body quicker of Hearing than I ; for then with Fawphilus in Tere-dce, I prick up my Ears ; but when there is any Men- ♦•ion made of paying them away , I let them down, and am prefently hard of Hearing. Au. Well, I commend you; you do as you fliould do. Ch. Would you have fome of the Leg of this Hare ? Au. Take it your felf. Ch. Or had you rather have fome of the Back? Au. This Creature has nothing good but its Flank and hind Legs. Ch. Did you ever fee a 'white Hare ? Au. Oftentimes. Fliny writes, that on the Alps there are white Hares ; and that it is believed in the Winter time they feed upon Snow: Whether it be true or no, let P% fee to that : For if Snow makes a Hare's Skin white, it muft make his Stomach white too. Ch. I don't know but it may be true. Au. I ha^re fomething for you that is ftranger than that ; but it may be you have heard of it. The fame Man teftifies that there is the fame Nature in all of them ; that is, of Males and Females, and that the Females do as commonly breed without the Ufe of the Male, as with it. And many Perfons affert the fame, and efpecially your skilful Hunters. Ch. You fay right ; but if you pleafe,, L79l let us try thefe Rabbets, for they are fat and tender. I would help that pretty Lady if I fat nigher to her. Aujiin, pray take care of that Lady that fits by you, for you know how to, pleafe the fair Sex. Au. I know what you mean, you Joker. Ch. Do you love Goofe? Au. Ay, I love 'em mightily, and I an't very nice. I don't know what's the matter, but this Goofe don't pleafe me^ I never faw any thing dryer in all my Life^ it is dryer than a Pumice- Stone, or Furius's Mother-in-law, upon whom Catullus breaks fo many Jefts, I believe it is made of Wood : And in troth I believe 'tis an old Soldier, that has worn in felf out with being upon the Guard. They fay a Goofe is the moft wakeful Creature living. In truth, if I am not out in my Guefs, this Goofe was one of them, who when the Watch and their Dogs were faft afleep, in old Time defend- ed the Roman Capitol. Ch. As I hope to live I believe itr was, for I believe it liv'd in that Age. Au. And this Hen was either half ftarv'd, or elfe was in love, or was jealous ; for this Sort of Creatures are much troubled with that Di- ftemper. This Capon fatten'd much better j fee what Cares will do. If we were to geld our Theodoricus, he would grow fat much the fooner. Th. I an't a Cock. Au. I confefs you are not Gallus Cybelles, nor a Dunghil-Cockj but it may be you are Gallus Gallaceus. Ch. What Word is that } Au. I leave that Word to be unriddled by you : I am Sphinx, and you fhall be Oedipus. Ch. Aujiin, tell me truly, have you had no Converfation with French Men, have you had no Af- finity with them } Had you nothing to do with them ? Au. None at all, indeed. Ch. Then you are fo much the worfe. Au. But perhaps I have had to do with French Wo- men, Ch. Will you have any of this Goofe's Liver ? This was look'd upon a great Delicacy by the Ancients. Au. I will retufe nothing that comes from your Hand. Ch. You muft not exped Roman Dainties. Au. What are they.? Ch. Thiftles, Cockles, Tortoifes, Conger-Eels, Mufhrooms, Truffles, &c. Au. I had rather have a Turnip than any of them. You are liberal and bountiful, Chrifiian. Ch. No Body touches thefe Partridges nor the Pigeons, to-morrow is a Faft-day appointed by the Church ; prepare againft that Hunger j Ballaft your Ship againft the impending Storm. War is a coming, furnifh your Belly with Provifion. Au. I wifh you had kept that Word in, we lliould have rifen from Supper more merrily. You torment us before the Time. Ch. Why fo } ■ Au. Becaufe I hate Fi(h worfe than I do a Snake. Ch. You are not alone. Au. Who brought in this troublefome Cuftom ? Ch, Who order'd you to take Aloes, [ 8o3 Aloesj. Wormwood and Scammony in Phyfick ? Au. Bat thefe Things are given to Folks thac are Tick. Ch. So thefd Things are given to them that are too well. It is better fometimes to be Tick, than to be too well. Au. In my Opi- nion the jeijjs. themfelves did not labour under fuch a Bur- den. Indeed I could eafily refrain from Eels and Swines Flefh, if I might fill my Belly with Capons and Partridges.- Ch. In a great many Circumftances it is not the Thing, but the Mind that diftinguiOies us from Je'vjs -, they held their Hands from certain Meats, as from unclean Things, than would pollute tlie Mind • but we, underftandlng that to the Ture, all Things are pure, yet take away Food from the wanton Flefli, as we do Hay from a pamper'd Horfe, that it may be more ready to hearken to the Spirit. We fome- times chaftife the immoderate Ufe of pleafant Things, by the Pain of Abftinence, Au. I hear you ; but by the fame Ar- gument, Circumcifion of the Flefh may be defended j for that moderates the Itch of Coition, and brings Pain. If all hated Fifh as bad as I do, I would fcarce put a Parricide td fb much Torture. Ch. Some Palates are better pleas'ci with Fifh than Flefh. Au. Then they like thofe Things that pleafe their Gluttony, but don't make for their Health. Ch, I have heard of fome of the ^fops and Apitius's, that have look'd upon Fifh as the greatefl D^icacy. Au. How then do Dainties agree with Punifliment ? Every Body han'c Lampreys, Scares, and Sturgeons. Au. Then it is only the poor Folks that are tormented, with whom it is bad enough, if they were permitted to eat Flefh ; and it often , happens, that when they may eat Flefli for the Church, they can't for their Purfe. Ch. Indeed, a very hard Injunction ! Au. And if the Prohibition of Flefli be turned to delicious Living to the Rich ; and if the Poor can't eat Flefh many times, when otherwife they might, nor can't eat Fifh, be- caufe they are commonly the dearer j to whom does the Injundtion do good } Ch. To all j for poor Folks may eat Cockles or Frogs, or may gnaw upon Onions or Leeks. The middle Sort of People will make fome Abatement in their ufual Provifion ; and though the Rich do make it an Occafion of living delicioufly, they ought to impute that to their Gluttony, and not blame the Confl:itution of the Church. Au. You have faid very well ; but for all that, to require Abftinence from Flefh of poor Folks, who feed their Families by the Sweat of their Brows, and live a great way from Lakes, is the fame thing as to command a Famine, or rather a Bulimia. And if we believe Homer, it is the miferableft Death in the World to be ftarv'd to death. Ch. [ 8i ] Ch. So it feem'd to blind Homer; but with Chrlflia?:!, be is not miferabje that dies well. ^//. Let that be fo j yet it: is a very hard thing to require any Body to die. Cb. .The Popes don't prohibit the eating of FleOa with that DefigHj to kill Men, but that they ''may bp nnoderatcly axHided if they have tranfgrefs'd ; or that tailing away their pleafant Food, their Bodies may be lefs fierce againft the Spirit. Au. The mo- derate Ufe of Fiefn would elTed that. Ch. Bat in fb great a Variety oF Bodies certain Bounds of Fiedi can't be prelcrib'di a Kind of Food may. Au. There are Fillies that yield much Aliment, and there are Sorts of Fiefii that yield but little. Ch. But in general Flefh is mofl nourii"hing. Au. Pray tell me, if you were to go a Journey any whither, would you chufe a lively Horfe that was a Utde wanton, or a difeafed Horie, who would often flu mble and throw his Rider .? Ch. What do you mean by that.? Au. Becaufe Fidi-eating, by its corrupt Humours, renders the Body liable to a great many Difcafes. that it can't fabferve the Spirit as it lliould do, Ch. To wha: Difeafes ? Aii. Gouts, Fevers, Leprofies, the King's-Evil. Ch. How do you knovv.? Au. I believe Phyficians. I had rather do fo than try the Experiment. Au. Perhaps than happens to a few. Au. Indeed I believe to a great many; befides, in as much as the Mind adts by the material Organs of the Body, which are aflfeded with good or bad Humours, the Inftruraents being vitiated, it can't exert its Power as it would. Ch. I know Dodtors do very much find fault wiih the eating of Fillij but our Anceilors thought ctherwife, and it is our Duty to obey them. Ati. It was a Piece of Reli- gion formerly not to break the Sabbath j but for all that, ic was more eligible to fave a Man on the Sabbath-day. Ch. Every one confults his own Health. A^u. If we v^ill obey St. Vaul, Ij^t no Body mmd his own Things, but every one the Thwgs of ariother. Ch. How come we by this new Divine at our Table? Whence comes this new upibrt Mailer of ours } Au. Becaufe I don't like Fifnes. Ch. What, then won't you abftain from Flefh ? Au. I do abftain, but grum- blingly, and to my great Detriment too. Cb. Charity fuffers all Things. Au. It is true \ bur then the fame requires but litde. If it fuffers all Things, why won't it fufFer us to eac thofe Meats the Gofpel has given us a Liberty to eat.? Why do thofe Perfons, from whom Chrill has fo often required the Love of himfelf, fuffer fo many Bodies of Men to be en- danger'd by capital Difeafes, and their Souls to be in danger of eternal Damnation, becaufe of a Thing neither forbidden by Chri^, nor necelTary in itfelf? Ch. VVhen Neccffity re- quires it, the Force of a human Confticution ceafes/and the G W^i'd [8a] Will of the Lawgiver ceafes. Au. Bur the Offence of the Weak does not ceafe. The Scruple of a tender Confcience does not ceafe. And laftly, it is uncertain with what Limits that Neceffity fhall be bounded ; ihali it be when the Fifli- eater fhall be a giving up the Ghoft ? Ir is too late to give Flefh to a Man when he is dying j or Ihall it be when his Body becomes all feverifh ? The Choice of Meats is not of fo much confequence. Ch. What would you have prefcrib'd then ? Au. I can tell well enough, if I might be allow'd to be a Didator in Ecclefiaflical Affairs. Ch. What do you mean by that ? Au. If I were Pope I would exhort all Per- fons to a perpetual Sobriety of Life, but efpecially before an Holy-day^ and moreover, I would give every one leave to eat what he would, for the Health of his Body, fo he did it moderately, and with Thankfgiving^ and I would endeavour that what was abated of thefe Obfervations lliould be made up in the Study of true Piety. Ch. That in my Opinion is of fo great weight, that v/e 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 thefe Things be not enter'd down in the Sorboji at Varis. Au. Nay, rather let what is faid be written in Wine, as it is fit thofe Things fhould that are faid over our Cups j but we have had Divinity enough for a Feaft. We are at Supper, not at the Sorbon. Ch. Why mayn't that be call'd [i] Sorhon where we fup plentifully? Au. Well, let us fup then, and not difpute, left the Sorhon be called after us from Sorhis, and not from Sorbendo, CHRISTIAN, GUESrs, MIDJSy ERASMUS, theBOT, AUSTIN. Ch. Well, come my kind Guefts, I pray you that you would take this little Supper in good part, though it be but a {lender one. Be merry and good humour'd, though the Supper be but mean and flender. I, relying upon your Fa- miliarity, made bold to invite you j and I will afTure you, your Company and Prefence is not only very grateful to me, but very pleafant. Gu. We do affure you, good Chrifiian, that we efteem your Supper to have been very pretty and noble, and we have nothing to find fault with, but that you £i] A College of Divines in Pans, make [ 83 ] make Excufes for ir, for that it was very magnificent; for indeed I look upon the EnLertainri;eni' to be fpiendid ro the greateft degree, that in the firft place confifted of Courfes agreeable to Nature, snd was feafbn'd with Mirth, Laughter, Jokes and Wltricifms, none of which have been wanting in our Entertainment. But here is fomerhing comes into my Mind, as to the Number of the Guefts, which Farro writes, Jbould riot be fewer than Three , nor more than Nine. For the Graces, who are the Prefidents of Humanity and Benevo- lence, are Three; and the Mufes, that are the Guides of com- mendable Srudies, are Nine ; and 1 lee here we have ten Guefls befides the Virgins. Au. Nohing could happen more agree- ably ; we are in that ibme;hing wifer than Farro, for we have gotten here three pretty Maids for the three Graces -^ and as ic is not to be thought that Apollo is ever abfeiU from the Cho- rus of the Mufes, we have very much apro!>cs added the tench Gueft. Ch. You have fpoken very much like a Poet. If I had a Laurel here I would crov/n you with it, and you fliould be Poet Laureat. ^4//. IF I were crown'd vvi:n Mallows, I lliould be Poet Malent -^ I do not arrogate that Honour to inyfelf This is an Honour that I don'c defcrve. ' Haud eqtiidem 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 firft Midas. Mi. I thank you heartily. I pledge you heartily ; for which the Vulgar fays Prajlolor. Indeed I won't refufe. 1 won't refufe any thing for your Sake. Cb. Now do you drink to the reft. Mi. Erafmus, half this Cup to you. Er. I pray it may do you good. May it do you good. Much good may it do you. Trfciat is an out of the way Word. Ch. Why does the Cup ftand ftiU? Why does it not go about? Is our Wine gone? Where are your Eyes, you Rafcal ? Run quickly, fetch two Quarts of the fame Wine. Boy. Erafinus, your humble Servant, there is one wants to fpeak with you at the Door. Er. Who is it? Boy. He fays he is one Mr. Mare's Man, his Mafter is com.e out of Britain, and he delires you would m:ke him a Vifir, becaufe he fets out for Germany to-morrow by break of Day. Er. Chriflian, gather the Reckoning, for [ rnuft be goinj. Ch. The Rec- koning, moft learned Erapnus, of this Supner, I will difcharge that You have no need to put your Hand in your Pocket. I thank you that you h^nour'd me with your Company ; but I am forry you are called away before the Comedy ii ended. G 2 £r. [ 84] Er. Have I any thing more to do but to b'd you farewcl ana be merry ? Ch. Fareweh we can'c take it amifsj bscaafe you dont leave a Shoulder of Mutton for a Sheep's-head, but go from Friends to a better Friend. Er. And I in like iTianner return you my Thanks, that you have been fo kind as to invite me to this moft pleafant Entertainment. My very good Friends, fare ye \A;ell. Drink heartily, and live mer- rily. Ch. Soho, Dromo. You, all of you, have fitten itill a good while. Does any Body pleafe to have any thing elfe? Gu. Nothing at alJ. We have eat very plentifully. Ch. Then take away thefe Thingr, and let on the Defert. Change the Trenchers and the Plates. Take up my Knife that is fallen down. Pour fome Wine over the Pears. Here are fome eaily ripe Mulberries that grew in my own Garden. Gu. They uill be the better for being of your own Growth. Ch. Here are fome wheaten Plumbs: See, here are Damafcens, a rare Sight with us : See, here are mellow Apples ; and here is a new Sort of an Apple, the Stock of v;hich I fet with my own Hands j and Cheftnuts, and all Kinds of Delicacies, which our Gardens produce plentifully. Au. But here are no Flowers. They are French Entertainments, who love that Sort of Splendor moft that cofl:s leaft^ but that is not my Humour. . Ch. But hark you, Ai/fiin, do you think to come ofF fo ? W hat, 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 excufed me for that a great Vv'hile ago. He difcharg'd me of that Obligation. Ch. Pray who gave him that Power ? The Pope himfelf can hardly difpenfe with this Obligation. You know the ancient Law of Drinking, Either drhik or go your ivay. Au. He that an Oath is made to has Pov-'er to fufpead it, and efpecially he, whofe Concern it was to have it kept. Ch. Bat it is the Duty of all Gueib to ob- ferve Laws inviolably. Au. Well, come on, fince this is the German Cuftom, I'll drink v»?hat is left. But what Bufinefs have you with me ? Ch. You muft pay for all. Why do you look pale ? Don't be afraid, you may do it very eafily, do as you have often done, that by fome Elegancy we may rife from Table more learned j nor are you ignorant that the An- cients over the fecond Courfe ufed to difpute of fome more diverting Subjeds. Come on then, by what, and after how many ways may this Sentence be vary'd, Indi^num auditu ? 1/ [8i] It is not zvorth hearing. Au. You have very fitly made ufe of the latrer Supine. It is not v/orch hearino:. It is unworthy to be beard. It is not worthy to be heard. It is unworthy to be heani. It is fo light it ought not to be heard. It is frarce v/orth whi'e to relate. It is not of fuch Value as to be heard. It is too filiy to be heard. It is not worth while to tell it. Ch. How many ways may this Sentence be turn'd. Magna mihi conjiat ? 1'he Ratio of 'varying this Sentence. Magno mihi con fat. . ! Au. By thefe Words , impendo, infumo, iwpertlo, conflat. I have taken Pains much in reaching you. I have taken mucii Pains in that Matter. I have not ipent lefs Money than I have Care upon that Matter. I have not fpcnt a lit- tle Money, but much Time, and very much Labour, and fome Study. I have fpent much Study. 71iis Thirtg has coil me many a Night's Sleep, much Swear, much Endeavour, very much Labour, a great Expence, a great deal of Money. It has coft ma m.ore than you believe, My Wife Ijtands ma in lefs than my Florfe. Cb. But what is the meaning, Aufih;, that you put Ibmetimes an Ablative, and fometimes a Geni- tive Cafe to the Verb confiat ? Au. You have dated a very ufeful and very copious Q^icftion. But that I may not ba troublefome to the Company by my too mjuch Talic, I will difpatch it in a few Vv'ords. But I defire to hear every Man's Opinion, that I may not be troublefome to any Man, as I have faid, Ch. But why may not the Damfcls defire the fame ? Au. Indeed they do nothing elfe but hear, I'll at- tempt it with Gra?mnatlcas AlFiftance. " Yoa know thac " Verbs of buying and felling, and fome others, are of a like " Signiiic:ition, to which thefe Genitives are- put alone, with- " out SubPcantives, ta?:ti, quantl, flurh, vunorUy ta7itide77i, " quantivis , quantkuvquc : But in cafe Subftantives be not ^? added, Vv'hich, if they happen to be put, they are both "■ turned into the Ablative Cafe ; fo that if a certain Price be ^' fet dov/n, you put it in the Ablative Cafe^ if by an Ad- G 3 " jcdivc " jedive put fubHantively, you put it in the Ablative Cafe, " unlefs you had rather make ufe of an Adverb. Ch. What *■'■ arc thofe Verbs that. you fpeak of? Au. They are com- *' n'jon'.y emo> mercor-^ rrdimo, fchat is, a Thing either taken *' or loft) 've-ado, 'vetiu?ido j revendo, (that is, I fell again that *' v-ln'oh was fold to me) 'veneo, (that is, I am fold) whofe *' PriLccr Tenfe is venivij or vcjiii, the Supine i<enum j hence " comes venalis\ and from that, /. e. vendo, comes -vendihilis ; *' mereo, for infer njio & fiipejidium facio, i. e. to ferve under " (as a Soldier.) Compare, that is, to buy, or commit. Com~ *' puto, I change, I exchange wirb. Cmibire is wholly bar- *' barous in this Senfe. jEfiimo, to tax. hidko, for I efti- '• mate, rate. Lueor, Ikerh j Ucitor, licit aris, to cheapen, to *' bid, Beftrahor, i. e. I am carried about to be fold. Me- " tior, for f eflimare or rate. Confiat, for it is bought. Con- *' dticere, to let to hue. Fce?iero, I put to Intereft. Fceneror, '' I take at Interefl (to Ufury.) Pacifcor, fa£fus fum, pangOt 'J peprgi, i e. I make a Baigain." Ch. Give an Example. Of felling and huying. ■ ^he Forms. Au. How much do you lett that Field for by the Year ? We will anfwer. For Twenty French Pounds. ( Frank. ) W hoo ! You lett it too dear. Nay, I have lett it for more before now. But I would not give fo m.uch for it. If you hire it for lefs I'll be hang'd. Nay, your Neighbour Chre- mes ofFer'd me a Field, and asks for it. How much.? Jufl as much as you ask for yours. But it is much better. That's a Lye. I do as they ufe to do who cheapen a Thing. Do you keep it yourfelf at that Price. What, do you cheapen, ask the Price, when you won't buy any Thing? Whatfoever you fliall lett it me for fliali be paid you very honellly. pf [87] Of felling and hiiytng. Another Example. How much do you fell that Conger Eel for ? Syra. For five Pence. That's too much, you nally Jade. Nay, 'tis too little, no Body will fell you for lefs. Upon my Life it coft me as much within a Trifle. You Witch, you tell a Lie, that you may fell it for twice or three times as much as it coft you. Ay, I'll fell it for a hundred times as much if I can, but I can't find fuch Fools. What if I fliould a^k the Price of yourfelf.? What do you value yourfelf at? Accord- ing as I like the Peribn. What do you prize your felf at ? VVhat Price do you fet upon your felf } Tell me, what Price do you rate yourfelf at ? What Price do you put upon your- felf? Ten Shillings. Whoo, fo much? O ftrange ! Do you value me at lefs? Time was when I have had as much for one Night. I believe you may, but I believe you an't now worth fo much as a Filh by a great deal. Go hang yourfelf, you Pimp. I value you as litde as you do me. He that fhall give a Farthing for you buys you too dear. But I'll be fold for more, or I won't be fold at all. If you would be fold at a great Rate you muft get you a Mask, for thofe Wrinkles in your Forehead v/on't let you be fold for much. He that won't give fo much for me fhan't have me. I would not give a Straw for you. I coil more. j1 third Example. T have been at an Audion to-day. Say you fo? I bid Money for a Share in the Cuftoms. But how much ? Ten Thoufmd Pound. Whoo ! what, fo much ? There v»^ere thofe that bid a great deal more ; very few that offer'd lefs. Well, and who had the Place at lafc ? Chremes, your Wife's great Friend. But guefs what it was fold for. Ten. Nay, fifteen. O good God 1 I would not give half fo 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 " thefe, wherefoever there is a Subftantive of the Price, that " is put in the Ablative Cafe ^ but that the reft are either put " in the Genitive Cafe, or are changed into Adverbs, You . *J_ have never heard a Comparative without a Subftantive, G 4 « except [ 88 3 " except in thefe two^, Vlnris, and NinQri^. There are fome " other Verbs, of U'hich wc have fpoken, that: are not very '■'■ nnuch unlike thcfe, Jian, facio, habeo, unco, afiimo, pendo, " which fignify Cin a manner) the fame thing; likewife j^s, " and they are for the mofb part join'd with thefe Genitives, *■' V2uht, magrA-^ f^rv:, pluris, ■plurmi-^ minoris, rninhm, maxi- " V7i\ tar.ti, quantr^ flocci, piliy nih'di, iiauc'i, 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 fuch 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 li:tle, or juft nothing at all. I value Gold lefs than you think for. I don't value your Threats of a Rufh. I make a very little Ac- count of your Promifes. I don't value you of a Hair. If Wifdom v/ere but valued at fo great a Rate as Money, no Body would want Gold. With us. Gold without Wifdora h cfteem'd to be of more Worth than Vv''ifdom wi'hout Gold. I efleem you at a greater Rate, bccaufe you are learned. You v/ili be the lefs efteem'd on here becaufe you don't know how to lye. Here are a great many that will perfuade you that Black is Vv'hite. I fet the greater Value upon you becaufe you love Learning. So much as you have, fo much you fliall be efteem'd by all Men ; fo much as you have, fo much you fhall be accounted of every where. It is no matter what you are accounted, but what you are. I value my Chriflian above any Man elfe in the World. "■ There are ibme other Verbs found v;ith thefe Genitives *' and Ablatives, which in their own natureT don't fignify " buying, or any thing like it." Peter bought a Kifs of the Maid for a Shilling. Much good may it do him. I would not kifs at that rate. Flow m.uch do you play for.^ What did you pay for Supper.^ W^e read of fome that have fpent Six hundred Sefbcrces for a Supper. But the Freiich often fup for a Half-penny. What Price does Faufus teach for ? A very fmall Matter. But for m>ore than Deiius. For how much then? For nineteen Guineas. I won't learn to lye at fo dear a Rate. Th^dra in Terence loft both his Subftauce and him- felf. But I would not love at that rate. Some Perfons pay a great Price for fleeping. De7n0fiher.es had more for holding his Tongue than others had for fpeaking. I pray you to take [8P] take it in good Part. " There is another Sort of Verbs> *' that require an accufative Cafe, with a Genizive or Ab- "■ lative;, which are, acctifo, i. e. I obje6t a Crime, or culpa ; " alfo one that's abfentj Inciifo , i. e. I blame without " Jadgment'j arguo, I reprehend, infimuhy i. e. I throw in a " Sufpicion of a Fault. Fo(iulo, i. e. I require you to an- " fvver at Law accerfo, I impeach, damno, I condemn, I pronounce him to be in Fault. Aamoneo, I admonifli. Co. For Example Sake. Forms of Accufmg. Au. Scipio is accufed of courting the Populace. Thou who art the moft impudent, accufeit me of Impudence. Le~ fidfs is accufed of Bribery. You are accus'd of a capital Crime. If you Ihall flily infmuate a Man to be guiky of Covetoufnefs, you fliall hear that which is worfe again. Put him in Mind of his former Fortune. Men are put in Mind of their Condition, by that very Word. Put L,epUus in Mind of his Promife. " There are many that admit of a " double Accuiative Cafe. I teach thee Letters. He entreats " you to pardon him. I will unteach thee thol^e Man- " ners.'' " Flere I mufl: put you in Mind of that Matter, that in " thefe the PaiTives alfo obtain a fecond Accufative Cafe. *' The others will have a Genitive." You are taught better by me. They accufe me of Theft. I am accufed of Theft, Thou accufeft me of Sacrilege. I am accufed of Sacrilege. I knov; you arc not fatisfied yet. I know you are not fatisfied' in Mind. For when v;ill fo great a Glut- ton of Elegancies be fatisfy'd? But I muft have Regard to the Company, v^ho are not all equally diverted with thefe Matters. After Supper, as we walk, we v^'ill finifh what is behind, unlefs you fhall rather chufe to have it omitted. Ch. Let it be as you fay. Let us return Thanks to divine Bounty and afterwards we'll take a little Walk. Mi. You fay very well, for nothing can be more pleafanr, wholfome than this Evening Air. Ck. Peter, come hither, and lokc the Things away in Order, one after the other, and fill the Glal- fes with Wine. Fe. Do you bid me return Thanks.' Ch. Aye, do. Fe. Had you rather it fliould be done in Greeks or in Latin. Ch. Both Ways. In both. Fs. " We thank " thee, heavenly Father, v;ho by thy unfpeakable Power, haft *J_ created all Things, and by thy inexhauftible Wifdom go- 2 " verneft C 5>o ] . i *' verneft all Things, and by thy inexhaufiible Goodnels feed- " eft and nouriilieft all Things : Grant to thy Children, that " they may in due Time drink with thee in thy Kingdom, " that NeSiar fi] of Immortality ; which thou haft promis'd " and prepar'd for thofe that truly love thee, through Jefus *' Chriil:, ^?nefi. Cb. Say in Greek too, that the reft mayn't " underftand what thou fayeft " Ch. My moft welcome Guefts, I give you Thanks that you have honour'd my little Entertainment with your Company, I j intreat you to accept it kindly. ,Gu. And we would not only i have, but return our Thanks to you. Don't let us be over ceremonious in thanking, but rather let us rife from Table, '^ and walk out a little, ^u. Let us take thefe Virgins along with us, fo our Walk will be more pleafant. Ch. You propofe very well. We'll not want Flowers, if the Place we walk in don't afford any. Flad you rather take a turn in our Garden, in a poetical Manner, or walk out abroad by the River-fide. ^u. Indeed, your Gardens are very pleafant, but keep that Pleafure for Morning Walks. When the Sun is towards fetcing. Rivers afford wonderful pleafant Profpedts. Ch. uiufiin, do you walk foremoft as a Poet fliould do, and I'll walk by your Side. Au. O good God, what a jolly Company we have, what a Retinue have I ! Chrifi'tan, I can't utter the Pleafure I take, I feem to be fome 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 fpeak of chiefly.? Ck. I us'd formerly to admire many Things in Po/Iio^i Orations j but chief- ly this, that he us'd fo eafily, fo frequently and beautifully to turn a Sentence, which feemed not only a great Piece of Wit, but of great Ufe. Au, You were much in the right on't, Chr'tflian, to admire that in Pollio. For he feems, in this Mat- ter, to have had a certain divine Faculty, which 1 believe, was peculiar to him, by a certain Dexterity of Art, and by much ufe of Speaking, Reading and Writing, rather than by any Rules or Inftru&ions. Ch. But I would fain have fome Rule for it, if there be any to be given. Au. You Ay very well; and lince I fee you are very defirous of it, I'll endeavour it as much as I can : And I will give thofe Rules, as well as I can, which I have taken Notice of in Pollio's Orations. Ch. Do, I lliould be very glad to hear 'em. Au. 1 am ready to do it. [i] NeSiar, as the Poets feign, is the Drink of the Gods. ' The [^' ] The Argument. A Jhort Rule concerning, this Copia, it teaches how to 'vary a Sentence pkafantly^ copioujly^ <^^fih-i frequent' ly^ and elegantly -, by Jhort Rules glven^ and by a> ^ Praxis upon thefe Rules^ in an elegant 'Turning of one S Phrafe. I, tN the firfli'Place, it is to be let forth in pure and choice JL Latin Words j which to do is no mean Piece of Art: For there are a great many, who do;, I don't know after what Manner, afFed the Copia and Variation of Phrafe, when they don't know how to exprefs it once right. It is not enough for them to have babbled once, but they muft render the Babble much more babbling, by firft one, and then by ano- ther turning of it j as if they were refolv'd to try the Expe- riment, how barbaroufly they were able to fpeak : And there- fore, they heap together, certain fimple fynonymous Words, that are fo contrary one to the other, that they may admire themfelves how they do agree together. For what is more abfurd, than that a ragged old Fellow, that has not a Coat to his Back, but what is fo ragged that he may be afliamed to put it on, iliould every now and then change his Rags, as though he defign'd to fhew his Beggary by Way of Oftenta- tion: And thole Affedtators of Variety feem equally ridiculous, who, when they have fpoken barbaroufly once, repeat the fame Thing much more barbaroufly j and then over and over again much more unlearnedly. This is not to abound with Sentences, but Solaecifms : Therefore, in the firft Place, as I have faid, the Thing is to be exprefs'd in apt and chofen Words. 2. And then we muft ufe Variety of Words, if there are any to be found, that will exprefs the fame Thing; and there are a great many. 3 . And where proper Words are wanting, then we muft ufe borrow'd Words, fo the way of borrowing them be modeft. 4. Where there is a Scarcity of Words, you muft have Recourfe to Paflives, to exprefs what you have faid by Adives; which will afford as many Ways' of Variation, as there were in the Adtives. 5. And after that, if you pleafe, you may turn them again by verbal Nouns and Participles. 6. And laft of all, when we have chang'd Ad- verbs into Nouns, and Nouns fometimes into one Part of Speech^ [ ^^ ] Speech, and fometimcs into another; then vye may fpeak by contraries. 7. We may eichcr change affirmative Sentences into negative, or the, contrary. 8. Or, atleailr, what we have fpoken indicatively, we may fpeak interrogatively. Now for Exaaipk Sake, let us take this Sentence. Liters tu£ magnoperc me deWdrunt. Tour Letters have delighted me very very ??2uch. Litcra. Epiflle, little Epiftles, Writings, Sheets, Letters. Mas^nopere. ^ After a wonderful Manner, wonderfully, in a greater, or great A/Ianner, in a wonderful Manner, above Me'afure, very much, not indifferently ( not a httlc ) mightily, higlily, very greatly. Me. « My Miad, my Breaft, my Eyes, my Heart, Chrl^ian. Dele&aru72t. They have affeded, recreated , exhilerated with Plea^jre, have been a Pleafure, have delighted, have bath'd me with Pleafure j have been very fweet, very pleafant, c^r. Now you have Matter, it is your Bufinefs to put k toge- ther: Let us try. Ch. Thy Letters have very greatly deliL^iit- ed me. Thy Epiftle has wonderfully chear'd me. ^u. Turn the Active into a Pailive, then it will look with another Face. As, It can't be faid how much I have been chear'd by thy Writings. I SSS.l Alfohy other Verbs effedfing the fame 'Thing. I have received an incredible Pleafure from thy Writings. I have receiv'd very much Pleafure from your Highnefs's Letter. [ 93 ] Letter. Your Wririn.?;s have brou'.':!it me not an indifferent Joy. Your V/ririns^s have overwhelmed me all over with Joy. " But here you car.'c rum thefe into Paffives, only in the lait, « perfufus gaudio, as is commonly faid, Pleafure was taken by " rac;, Joy was brought, is not (b commonly ufed, or you " muil not ulc fb frequently." By Ajjlao. Thy Letter hath affected me with a fingular Pleafure. Chang? it into a FaJJive. I am affedtcd with an incredible Pleafure by thy Letter. Thy little Epii'Ue has brought not a litrie Joy. By Sum and Nouns AdjeEiives. Thy Letters have been moffc pleafant to me many Ways. ThatEpiftleoF thine V\'as, indeed, as acceptable, as any Thing in the World. By Noum Suhjlantives, Thy Letter was to us an unfpeakable Pleafure. Your Let- ter V7as an incredible Pleafure to us. Change it into a Negative] Thy Letter was no fmall Joy. Nothing in Life could happen more delightful than thy Letters. " Although I have *' fometimes already made ufe of this Way, which is not to " be pafs'd over negligently. For when we would ufe fr.uL " tuv2, pliirimuTTi} to ri,2;niFy, fingulariter, we do it by a con- " trary Verb." As, Henry loves you mightily : He loves you with no common Love. Wine pleafes me very much: • It pleafes me not a little. He is a Man of a fingular Wit : A Man of no ordinary Wit. He is a Man of admirable Learning : He is a Man not of contemptible Learning. Thojnas [i] was born in the higheft Place of his Family : Not in the ioweft Place. Anfiin was a molt eloquent Man : [i] Thomas Aquinas, a Monk of the Order of St. Domitikk, who livM in the 13th Centuiy, and v/rots a Book aW d Summa : He was called the yf/vje'- i'fk Doftcr. He [h1 He was not ineloquenr. Cameades the Orator was noble : Not an ignoble, not an obfcurf! Man. " And the like, " which are very frequently ufed." But the Mention of a Thing fo plain is enough : Nor are you ignorant, that we make ufc of a two-fold Manner of vSpeech, of this Kind : For Modefty Sake, efpecially, if we fpeak of our felves^ alfo for Amplification Sake. For we ule rightly and elegantly, not ungrateful, for very grateful j not vulgarly for fingularly. 1. For Modefty Sake. I have by my Letters gain'd fome Reputation of Learning. I have always made it my Bufi- nefs not to have the laft Place in the Glory of Learning. 2. The Examples of Amplification are mention'd before : Now let us return to our own. Nothing ever fell out tome more gratefully, accept.ibly, than thy Letter. Nothing ever was a greater Pleafure than your Letter. I never took fo much Pleafure in any Thing, as in thy moft loving Letters. " After this Manner all the before- mention'd Sentences may *' be vary'd by an Interrogation. What in Life could be more pleafant than thy Letters? What has happened to me more fweet, than thy Letter.? What has ever delighted me like your laft Letter? And after this manner you may vary aln^oft any Sentence. Cb. What fliall we do now ? Au. We will now turn the whole Sentence a little more at large, that we may exprefs one Sentence , by a Circumlocution of many Words. Ch. Give Examples. Au. " That which was fometimes exprefs'd - " by the Noun incredibile , and then again, by the Adverb *' increMiliter, we will change the Sentence in fome Words." I can't exprefs how much I was delighted with your Letters. It is very hard for me to write, and you to believe how much Pleafure your Letter was to me. I am wholly unable to exprefs how I rejoic'd at your Letter. " And fo ad infi- « niium: Again, after another Manner. For hirherco we *' have varied the Sentences by Negations and Interrogations, « and in the laft Place by Infinitives. Now we will vary " by Subftantives or Conditionals, after this manner. Let me die if any Thing ever was more defired and more plea- \ fant than thy Letters. Let me perifh if any Thing ever was | more defired, and more pleafant than thy Letter. As God ' fhall judge me, nothing in my whole Life ever happen'd more pleafant than thy Letters. " And alfo a great many «■' more you may contrive after this Manner." Ch. What is to be done now. Au. Now we muft proceed to Tranfla- tionsj Similitudes and Examples. There [ 9S ] Tijere is a Tranjlation in thefe. I have received your Letters, which were fweet as Honey, Your Writings feem to be nothing but meer Delight. Your Letters are a meer Pleafure; and a great many of the Uke Kinds. " But Care is to be taken not to make ufe of harder *' Tranflations j fuch as this that follows, yupiter hybernas cana mve confpuit Alpes. " fuch as this is." The Suppers of thy Writings have refreflied me with moll delicious Banquets. A Comparifon by Simile. Thy Writings have been f.veeter than either Amhrojia [i] or Ne^ar. Thy Letters have been fweeter to me than any Honey. Your kind Letter has excell'd even Liquorifh, Lo- cufts, and Aitic Iloney, Sugar; nay, even the NeBar and Ambrofia of the Gods. " And here, whatfoever is ennobled " with Sweetnefs, may be brought into the Comparifon." From Examples. I will never be induc'd to believe, that Hero receiv'd the Letters of her Leajider, either with greater Pleafure, or more Kifles, than I received yours. I can fcarce believe that Scipio, for the Overthrow of Carthage, or Vaulus JEmylius , for the taking of Fcrfeus, ever triumphed more magnificendy than I did, when the Poft-man gave me your moil charm- ing Letter. " There are a thoufand Things of this Nature, ** that may be found in Poets and Hiftorians. Likewife Si- " militudes are borrow'd from Natural Philofophy j the Na- " ture of a great many of which, it is neceflary to keep in " Memory. Now if you pleafe, we will try in another " Sentence.'* £i] Amhrojia, according to the Poets, is the Meat of the Gods. I mil / ivlll never forget you ':vhile I live. ' I will always remember you, as long as I live. Forgetful- nefs of you, lliali never feize me as long as I live. 1 will leave off to live, before I will to remember you. By CGMparJfoT'.s, If the Body can (get rid of) its Shadow, then this IVJind of mine may forget you. The River Lethe it felf iliall ne- ver be able to walli away your Memory. " Befides, by an Impoiribility, or afier the manner of Poets « by ( contraries. ) Diim juga mo-dtts aper> fluvios diim pjfcis amah'it. A7ite leves ergo, &C. " which is no hard matter to invent." But left I fliould feem tedious, at the prefent let thefe fuffice: At another Time, if you pleafe, we will talk more copioufly of this Matter, -Cb. I thought, Aufiin, you had been quite exhauft- ed by this Time. But thou haft Ihevv'n me a new Trealbre beyond what I expected, which if you fhall purfue, I perceive you'll fooner want Time than Words. Au. If I can perform this with my little Learning, and indifferent Genius, what do you think Cicero himfelf could do, who is ftoried to have vy'd with 'Rofcius the Player } But the Sun is going to leave us J and the Dew rifes j it is beft to imitate the Birds, to go home, and hide our felves in Bed. Therefore, fweec Chri- fiian, farewell till to Morrov/. Ch. Fare you well likewife, moft learned Au[iin. 'ithe Religious Treat, The Argument. S^is religious Treat teaches what ought\ to he the Table- Talk of Chriftians. The Nature of Things is not dumb, hut liery loquacious, affording Matter of Contemplation. The l97 1 The Defcription of a neat Garden^ where there is d P'ariety of Difcourfe concerning Herbs. Of Marjo- ram^ Celandine^ PVolfs-Bane^ Hellebore. Of Beafls^ Scorpions^ the Channeleon^ the Bafdisk j of Sows^ Indian Jnts^ Dolphins^ and of the Gardens of Al- cinous. 'fables were ejieemed f acred by the very Heathens themfelves. Of wafJjing Hands before Meat. A Grace before Meat out of Chryfoftom. Age is to be honoured^ and for what Reafon. The Reading of the Scriptures 'very ufeful at Meals. That Lay Perfons may Difcourfe concerning the Scriptures. The lift of P\'ov, and ift Ver. illuftrated. How God hates Sacrifices^ in Comparijon of Mercy, Hof. 6. No Body is hurt but by himjclf. That Perfons in Wine fpeak true. That it was unlawful for the ^Egyptian Priefls to drink Wine. The i Cor. 6. opened. All Tfhings are lawful for me. The Spirit of Chrif was in the Heathens and Poets. Scotus is flighted in Comparifbn of Cicero and Plutarch. A Place is cited out of Cicero and Cato Major, and commended; dare omni petcnti, give t) every one that asketh, how it is to be under flood. We ought to give to Chrifi Poor, end not to Monafleries. The Cujiom of burying in Churches blatn'd. Thai we ought to give by Choice, how much^ to whom^ and to what E?id. We ought to deny ourfelves of fome- thing that we may give it to the Poor. No Body can ferve two Mailers, is explained. A Grace after Meat out of St. Chryfoftom. ^USEBlUS.flMO-tHT.THEOPHILUSi CHRTSOGLOrruS, ARANIUS. ppu. I admire that any Body can delight to live in fmoaky *'-' Citiesj when every Thing is To frefh and pieaianr in the Country. TL Ail are not pleafed vi/ith the Sight of Floweis> fpringing Meadows, Fountains, or Rivers: Or/ if they do> take a Pleaiure in 'em, there is fomething elfe, in v/hlch they take more. For 'ris with Pleafure, as it is with Wedges, one drives out anothen Eu. You fpeak perhaps of Ufurcrs, or covetous Traders^ which, indeed, are all one. Ti. I do fpeak of them J bat not of them only, I aflurc youj but. [pS] of a thoufand other Sorts of People, even to the very Prieils and Monks, who for the Sake of Gain, make Choice of the moll: populous Ciries for their Habitation, not following the Opinion of Flato or Pythagoras in this Practice ; but rather that of a certain blind Beggar, who loved to be where he was crowded i becaufe, as he faid, the more People, the more Profit. Eu. Prithee let's leave the blind Beggar and his Gain: We are Philolbphers. Tt. So was Socrates a Philofopher, and yet he preferr'd a Town Life before a Country one ^ becaufe, he being defirous of Knowledge, had there the Op- portunity 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. I know Socrates puts the Cafe of a Man's walking alone in the Fields ; although, in my Opinion, there Nature is not dumb, but talkative enough, and fpeaks to the Inflrudi- on 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 Wifdom and Goodnefs of the Creator? And how many excellent Things did Socrates in his Retire- ment, both teach his [i3 Thadrus, and learn from him.? Tt. If a Man could have fuch pleafant Company, I confefs, no life in the World could be pleafanter than a Country Lite. Bu. 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 Houfe, a little way out of Town. Ti. We are too many of us ; we fhall eat you out of Houfe and Home. Eu. Never fear that, you're to expedl only a Gar- den Treat, of fuch Chear as I need not go to Market for. The Wine is of my own Growth ^ the Pompions, the Me- lons, the Figs, the Pears, the Apples and Nuts, are offered to you by the Trees themfelvesj you need but gape, and they'll fall into your Mouth, as it is in the fortunate Jjlands, if we may give Credit to Lucia?^ Or, it may be, we may get a Pullet out of the Hen-rooft, or fo. Ti. Upon thefe Terms we'll be your Guefts. Eu. And let every Man bring his Friend along with him, and then, as you now are four, vte fhall be the juft Number of the Mufes. Ti. A Match. Eu. And take Notice, that I fhall only find Meat, you are to bring your own Sauce. Ti. What Sauce do you mean. Pepper, or Sugar? Eu. No, no, fomething that's cheaper, but more favoury. Ti. What's that ? Eu. A good Stomach. [ij Pbadrus vfras the Difcipleof Flato, and for whom he wrote a Book, and called it Pbadrus, in which Socrata is fuppos'd to converfe with Pbadrus, A lighc L99l A light Supper to Night, and a little Walk to morrow Morn- ing, and that you may thank my Country Houfe for. But ■ at what Hour do you pleafe to dine at ? Ti, At ten a ClocJc. Before it grows too hot. Eu. I'll give Order accordingly. Serv. Sir, the Gendemen are come. Eu. You are welcome. Gentlemen, that you are come according to your Words j but you're twice as welcome for coming fo early, and bring- ing the beft of Company along with you. There are fome Perfbns who are guilty of an unmannerly Civility, in making their Hoft wait for them. Ti. We came the earlier, that we might have Time enough to view all the Curiofities of your Palace j for we have heard that it is fo admirably contrived every where, as that it fpeaks who's the Mailer of i:. Eu. And you will fee a Palace worthy of fuch a Prince, This litde Neft is to me more than a Court, and if he may be faid to reign, that lives at Liberty according to his Mind, I reign here. But I think it will be beft, while the Wench in the Kitchen provides us a Salad, and it is the cool of the Morning, to take a Walk to fee the Gardens. Ti. Have you any other befide this ? For truly this is a wonderful neac One, and with a pleafmg- Afpedt falutes a Man at his entring in, and bids him welcome. Eu. Let every Man gather a Nofegay, that may put by any worfe Scent he may meet with within Doors. Every one likes not the fame Scent j therefore let every one take what he likes. Don't be fparing, for this Place lies in a Manner common j I never fliut 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 fidtitious Monfters, that fome paint upon their Doors. Ti. And 'tis more fuirable to a Chriftian too. Eu. Nor is ray Porter dumb, for he fpeaks to you in three Lan- guages. Ti. What does he fay } En. Read it your felf. Ti. It is too far off for my Eyes. Eu. Here's a Reading- Glafs, that will make you another Lynceus. Ti. I fee the Latin, Si 'vis ad vttam ingredi, fefva ma?idata. Mat. xix. 1 7. If thou wilt enter into Life, keep the Commandments. Eu. Now read the Greek. Ti. I fee the Greek, but I don't well know what to make on'tj I'll refer that to Theophilus, who's never without Gvpek in his Mouth. Th. M{jai'ofi<:^7i y l^rf ft~ 4«<7s rifafg&'r' Tii Tf«Tfti, Repejit and be converted, Adts iii. 19. Ch. I'll take the Hebre'w upon my felf, H^H^ in51QN3 P'«1i:f uind the jufi (ball live by Eaithfulnefs. Does he feem to be an unmannerly Porter, who at firft daili bids us turn from our Iniquities, and apply our felves to Godlinefs j and then tells us, that Salvation comes not from the Works of the Law, but from the Faith of the Gofpel^ and laft of all, that H a the [ 100 ] the Way to eternal Life, is by the Obfervance of evangelical Precepts. 57. And fee the Chapel there on the Righr-hand that he direds us to^ it is a very fine one. Upon the Altar there's Jejus Chrifi lookinc^ up to Heaven, and pointing with his Right-hand towards God the Father, and the holy Spirit ^ and with his Left, he feems to court and invite all Comers. Kii. Nor is he mure: You fee the 2L^/?w j Ego fum via, 'Veri- tas, e^ vita-^ I am the Way, the Truth, and the Life. '£^«? e7fA' T° ci^K^A 70) t3 uyiyeb- In Hebrew, ">^ 15?QI[7 CZ3U2 1D^ d33T 2 ^ 'j^ r^^liT' nxl^ Come, ye Childrejz, hearken unto me ; I loill teach you the fear of the Liord. Ti. Truly the Lord fe- fus falutes us with a good Omen. But that we may not feem uncivil, it is m.eet that we pay back an Acknowledgment, and pray, that fince we can d,o nothing of ourfelves, he would vouchfafe of his infinite Gcodnefs, to keep us from ever ftraying out of the Path of Life ; but that we cafting away yeavijb Ceremonies, and the Delufions of the World, he would guide us by the Truth of the Gofpel to everlafting Life, drawing us of himfelf to himfelf Ti. It is mod rea- fonable that we fliould pray, and the Place invites us to it. Bu, The Pleafantnefs of the Garden draws a great many Perfons to it ^ and 'tis a rare Thing that any paffes by Jcfjs without an Ejaculation. I have made him Keeper, not only of my Garden, but of all my Poffeffions, and of both Body and Mind, inftead of filthy Priapus. Here is, you fee, a little Fountain pleafantly bubbling with wholfome Waters, this in fome Meafure reprefents that only Fountain of Life, that by its divine Streams refrefhes all that are weary and heavy laden j which the Soul, tired with the Evils of this World, pants after, jufi: as the Hart in the Pfalmift does af- ter the Water Brooks, having rafted of the Flefli of Serpents: From this Fountain, whoever thirfts, may drink gratis. Some make it a Matter of Religion to fprinkle themfelves with it, and others for the Sake of Religion, and not of Thirft, drink of it. You are loth, I perceive, to leave this Place: But it is Time to go to fee this little fquare Garden that is wall'd in, 'tis a neater one than the other. What is to be feen within Doors, you fhall fee after Dinner, when 'the Heat of the Sun keeps us at Home for fome Hours like Snails. Ti. Blefs me ! What a delightful Profped is here. Eu. All this Place was defigned for a Pleafure Gar- den, but for honeft Pleafure; for the Entertainment of the Sight, the recreating the Noftrils, and relrelliing the Mindj nothing grows here but fweet Herbs, nor every Sort of them, but only choice ones, and every Kind has its Bed by it felf. [ 'o> ] felf. TV. I am now convinced that Plants are not mute with you. Eu. You are in the right ; orhers have magnificent Houfes, but mine is made for Converfacion, (o that I can never be alone in it, and fo you'll fay, when you have feen it all. As the fcveral Plants ar* as it were form'd into fe- veral Troops, fo every Troop has its Standard to it felf, with a peculiar Morro, as this Marjoram's is, Abfline, fus, von t'lbi fpiro : Keep oif. Sow/ I a'on'f breathe my Perfup^e for thee j for though it be of a very fragrant Scent, yet Sows have a natural Averfion to it : And fo every Sort has its Title, de- noting the peculiar Virtue of the Plant. Ti. I have feen no- thing yet more delightful than this litde Fountain, which being in the midft of them, does as it were fmile upon all the Plants, and promifes them Refrefhment againft the fcorch- ing Heat of the Sun. But this little Channel vi'hich fhcws the Water to the Eye fo advantageoufly, and divides the Garden every where at fuch equal Diflances, that it fhews all the Flowers over on both Sides again, as in a Looking-glafs, is it made of Marble ? Eu. Marble, quoth thee, how fhould Marble come hither.? It is a counterfeit Marble, made of a fort of Loam, and a whitifh Colour given it in the Gla- fing. Ti. But where does this delicious Rivulet difcharge itfelf at lafl? Eu. Juil as it is with human Obligations, when we have ferved our own Turns : After this has plea- fared our Eyes, it waOies our Kitchen, and palTes through the Sink into the Common-fliore. Ti. That's very hard- hearted, as I am a Chriftian. Eu. It had been hard-hearted, if the divine Bounty of Providence had not appointed it for this Ufe. We are then hard-hearted, when we pollute the Fountain of divine Truth, that is much more pleafant than this, and was given us for the reireflring and purc:;ing our Minds from our Lufts and vicious Appetites, abufing the unfpeakable Bounty of God : For we make no bad Ufe of the Water, if we put it to the feveral Ufes for which he appoint- ed it, who fupplies every Thing abundantly for human Ufe. 75. You fay right : But how comes it about, that all your ar- tificial Hedges are green too.? Eu. Becaufe I would have every Thing green here. Some are for a Mixture of Red, becaufe that fets off Green: But I like this beft, as every Man has his Fancy, though it be but in a Garden. Ti. The Garden is very fine of itlelf; but methinks thefe three Walks: take off very much from the Lightfomnefs and Pleafantnefs of it. Eu. Here I either ftudy or walk alone, or talk with a Friend, or eat, as the Humour takes me. Ti. Thofe fpeckled, wonderful, pretty party-coloured Pillars, that at equal Di.- ftances fupport that Edifice, are they A'^arble ? Eu. Of the [ 10^ ] ^me Marble that this Channel is made of. Tt. In truth, i pretty Cheat. I lliould have fworn they had been Marble. Eu. For this Reafon then, take Care that you neither believe, nor fwear any thing rafhly : You fee how a Man may be miftaken. What I want ii^ Wealth, I fupply by Invention. Ti. Could you not be content with fo neat, and well furniili- ed a Garden in Subllance, without other Gardens in Pidlure befides. Eu. In the firft Place, one Garden will not hold all Sorts of Plants ; and in the fecond, 'tis a double Pleafure, to fee a painted Flower vie with the Life j and in one we contemplate the Artifice of Nature, in the other the Skill of the Painter j and in both, the Goodnefs of God, who gives all Things for our Ufe, in every Thing equally admi- rable and amiable : And in the laft Place, a Garden is not always green j nor the Flowers always frcfh ^ but this Garden is freili and green all the Winter. Ti. But it is not fragrant. Eu. But then on the other Hand it wants no drefling. 77. It only delights the Eye. Eu. But then it does that always. Tt. Pidlures themfelves grow old. Att. They do fo ; but yet they out-live us ^ and bcfides, whereas we are the worfe for Age, they are the better for it. Ti. That's too true, if it could be otherwife. Au. In this Walk that looks toward the Weft, I take the benefit of the Morning Sun ^ in that which looks toward the Eaft, I take the Cool of the Evening ; in that which looks toward the Soitth, but lies open to the North, I take Saniftuary againft the Heats of the Meridian Sun ; but We'll walk 'em over, if youpleafe, 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 fee painted up- on this Wall, aflPords me a great Variety of Profpedt : For in the firft Place, as many Trees as you fee, fo many Sorts of Trees you fee j and all exprels'd to the Life. As many Birds as you fee, fo many Kinds you fee; efpecially if there be any fcarce Ones, and remarkable upon any Account. For as for Gttk, Hens, and Ducks, it is not worth while to draw them. Underneath are four-footed Creatures, or fuch Birds as live upon the Ground, after the Manner of Quadru- pedes. Ti. The Variety indeed is wonderful, and every Thing is in Adtion, either doing or faying fomething. There's an Owl fits peeping through the Leaves, what fays fhe ? Eu. She fpeaks Greek ; flie fays, ^utpfovH, i cmcnv "fntviiJUy fhe commands us to ad advifedly ; I do not fly ta all:, becaufe an inconfiderate Rafhnefs does not fall out hap- pily to all Perfcns. There is an Eagle quarrying upon a Hare, [ 103 ] Hare, and a Beetle interceding to no purpofe ; there is a Wren ftands by the Beetle, and fhe is a mortal Enemy to the Eagle. Tt. 'What has this Swallow got in her Mouth ? Eu. The Herb Celandine, ( don't you know the Plant ? ) with it, ilie reftores Sight to her blind young Ones. 37. What odd Sort of Lizard is this.? Eu. It is not a Lizard, but a Chamxleon. Ti. Is this the Chameleon, there is fo much talk of? I thought it had been a Beaft twice as big as a Lion, and the Name is twice as long too. Eu. This Cha- meleon is always gaping, and always hungry. This is a wild Fig-tree, and that is his Averfion. He is otherwife harmlefs ; and yet the little gaping Creature has Poifon in him too, that you mayn't contemn him. Ti. But I don't fee him change his Colour. Eu. True ; becaufe he does not change his Place j when he changes his Place, you will fee him change his Colour too. Tt. What's the Meaning of that Piper ? Eu. Don't you fee a Camel there dancing hard by .? Ti. I fee a very pleafant Fancy ^ the Ape pipes, and the Camel dances : But it would require at leaft three Days to run thorough the Particulars one by one ; it will be enough at prefent to take a curfory View of them. You have in the firft Spot, all forts of famous Plants painted to the Life : • And to in- creafe the Wonder, here are the ftrongell Poifons in the World, which you may not only look upon, but handle too without danger. Ti. Look ye, here is a Scorpion, an Ani- mal very feldom feen in this Country j but very frequent in Italy, and very mifchievous too : But the Colour in the Pi- (Slure feems not to be natural. Eu. Why fo ? Ti. It feems too pale methinks ; for thofe in Italy are blacker. Eu. Don't you know the Herb it has fallen upon ? 77. Not very well. Eu. That's no wonder, for it does not grow in thefe Parts : It is Wolf's- bane, fo deadly a Poifon, that upon the very touch of it, a Scorpion is ftupified, grows pale, and yields himfelf overcome j but when he is hurt with one Poi- fon, he feeks his Remedy with another. Do you fee the two Sorts of Hellebore hard by ^ if the Scorpion can but get himfelf clear of the Wolf's- bane, and get to the white Hel- lebore, he recovers his former Vigour, by the very Touch of a different Poifon. Ti. Then the Scorpion is undone, for he is never like to get ofiF from the Wolf's-bane. 75. But do Scorpions fpeak here } Eu. Yes, they do, and fpeak Greek too. Ti.. What does he fay? Eu. E-^ps ^io<; -r dhir^'ov, God hath found out the Guilty. Here befides the Grafs, you fee all Sorts of Serpents. Here is the Bafilisk, that is not only formidable for his Poifon ^ but the very Flafh of his Eyes is alfo mortal. Ti. And he fays fomething too. Eu, H 4 Yes, [ 104 ] Yes, he fays, OJerhit, dum metuant -^ Let them hate me, fo tlosy fear me. Ti. Spoken like a King encirely. Eu. Like a Tyrant rather, not at all like a King. Here a Lizard fights with a Viper, and here lies the Dipfas Serpent up- on the Catch, hid under the Shell of an Efiridge Egg. Here you fee the whole Policy of the Ant, which we are call'd upon to imitate by Solomon and Virgil. Here are In- d'lan Ants that carry Gold, and hoard it up. Ti. O good God ! how is it poffible for a Man to be weary of this Entertainment. Eu. And yet at fome other Time you fhall fee, I'll give you your Belly full of it. Eu. Now look be- fore you at a Diftance, there is a third Wall, where you have Lakes, Rivers, and Seas, and all forts of rare Fiflies, This is the River Nz/^?, in which you fee the Dolphin, that natural Friend to Mankind, fighting with a Crocodile, Man's 'deadly Enemy. Upon the Banks and Shores you fee feve- ral amphibious Creatures^ as Crabs, Seals, Beavers. Here is a Polypus, a Catcher catch'd" by an Oyfter. Fi. What does he fay , atpm a.l§i^{xat ; The Taker taken, Ti. ThS Painter has made the Wacer wonderfully tranfparent. Eu. If he had not done fo, we fhould have wanted other Eyes. .E«. Juft by there's another Polypus playing upon the Face of the Sea like a little Cock-boat j and there you fee a Torpedo lying along upon the Sands, both of a Colour, you may touch them here with your Hand without any Danger. But v.'c muft go to fomething elfe, for thefe Things feed the Eve, but not the Belly. Ti. Have you any more to be feen then ? Eu. You fliall fee what the Back- fide 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 Phyfick Garden, con- taining the choiceft phyfical Herbs. At the left Hand there is an open Meadow, that is only a green Plot enclos'd with a Quick-fet Hedge. There fometimes I take the Air, and divert my felf with good Company. Upon the right Hand there's an Orchard , where , when you have Leifljre, you fhall fee a great Variety of foreign Trees, that I have brought by Degrees to endure this Climate. 77. O wonderful ! the King himfelf has not fuch a Seat. Eu. At the End of the upper Walk there's an Aviary, which I'll fliew you after Dinner, and there you'll fee vari- ous Forms, and hear various Tongue?, and their Humours are as various. Among fome of them there is an Agree- ablenefs and mutual Love, and among others an irrecon- cilable A^verfion : And then they arc fo tame and fami- liar, that when I'm at Supper, they'll come flying in at ■ , -• • the [ 105 ] 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 fee there, talking, perhaps with a Friend, they'll feme of them fit hearkening, orhers of them will perch upon my Shoulders or Arms, without any fort or" Fear, for they tind that no Body hurts them. At the further end of the Orchard I have my Bees, which is a Sight worth feeing. But I mull not fhew you any more now, that I may have fomething to entertain you with by and by. I'll fhew you the reft after Dinner. Ser. Sir, my Miftrefs and Maid fay that che Dinner will be fpoi!'d. Fu. Bid her have a little Pa- tience, and we'll come prefently. My Friends, let us vvafli3 that we may come to the Table with clean Hands as well as Hearts, d^c. The very Pagans ps'd a kind of Reverence in this Cafe j how much more then fhould Chrifliar.s do it^ if it were but m Imitation of that facred Solemnity of our Saviour with his Difciples at his laft Supper: And thence comes the Cuftom of wafhing of Hands, that if any Thing of Ha- tred, lll-'will, or any Pollution fhould remain in the Mind of any one, he might purge it out, before he fits down at the Table. For it is my Opinion, that the Food is the wholefomcr for the Body, if taken with a purified Mind. 27. We believe that it is a certain Truth, Eu Chrifi himfelf gave us this Example, that we fhould fit down to the Table with a Hymn j and I take it from this, that we frequently read in the Evangelifts, that he blefs'd or gave Thanks to his Fa- ther before he broke Bread, and that he concluded with .giving of Thanks : And if you pleafe, I'll fay you a Grace u^,Sc. Chrjfofiom commends to the Skies in one of his Ho- milies, which he himfelf interpreted. Ti. We defire you would. Eu. Blefled be thou, O God, who hafl fed me from mi y Youth up, and providefl Food for all Flefiv. Fill thou our Hearts with Joy and Gladnefs, that partaking plen- tifully of thy Bounty, we may abound to every good Work, through Chrifi jefus our Lord, with whom, to thee and the Holy Ghoft, be Glory, Honour, and Power, World with- out End. Amen. Eu. Now fit down, and let every Man take his Friend next him; The firft Place is yours, Timothy, in right of your. Grey Hairs. Ti. The only Xhing in the World that gives a Tide to it. Eu. We can only judge of what we fee, and muft leave the reft to God. Sophronim, keep you clofe to your Principal Theophilui and Eulalius, do you take the right Side of the Table ; Chryfoglottus and TheodidaSius they liiall have the left. Euranius and Nephalius muft make a Shifc with vvha: is left. I'll keep this Corner. 75. This muft [ ,0(? ] tnuft not be, rhe Mafter of the Hcufe ought to take the firfl Place. Eu. The Houfe is as much yours as mine. Gen- tlemen j however, if I may rule within my own Jurifdidli- on, Pii lit where I pleafe, and I have made ray Choice al- ready. Now may thrift, the Enlivener of all, and without whom nothing can be pleafant, vouchfafe to be with us, and exhilerare our Minds by his Prefence. Ti. I hope he will be pleafed {o to do ; but where fhall he fir, for the Places are all taken up? Eu. I would have him in every JVIorfel and Drop that we eat and drink ; but efpecially, in our Minds. And the better to fit us for the Reception of fo divine a Gueft, if you will, you fhall have fome Portion of Scripture read in the Interim ^ but fo that you fnall not let that hinder you from eating your Dinner heartily, Ti. We will eat heartily, and attend diligently. Eu. This Entertainment pleafes me fo much the better, becaufe it diverts vain and frivolous Difcourfe, and affords Matter of profitable Con- verfation: I am not of their Mind, who think no En- tertainment diverting, that does not abound with foolilh wanton Stories, and bawdy Songs. There is pure Joy fprings from a clear and pure Confcience ; and thofe are the happy Converfations, where fuch Things are mentioned, that we can refledt upon afterwards with Satisfadion and Delight i and not fuch as we fhall afterwards be afham'd of, and have occafion to repent of. Ti. It were well if we were all as careful to confider thofe Things as we are fure they are true. Eu. And befides, thefe Things have not only a cer- tain and valuable Profit in them, but one Month's ufe of them, would make them become pleafant too. Ti. And therefore it is the beft Courfe v;e can take to accuftom our lelves to that which is beft. Eu. Read us fomething. Boy, and fpeak ©ut diftindly. Boy. Prov. xxi. The Kin^l Heart is in the Hand of the Lord., as the Rivers of Waters, heturneth it li^ hither fo ever he will: Every Man is right in his own Eyes, but the Lord ponder eth the Hearts. To do Jufiice and, Judgvient, is more acceptable to the Lord than Sacrifee, ver. i, 2, 3 . Eu. Hold there, that's enough j for it is better to takedown a liule with an Appetite, than to devour more than a Man can digeft. Ti. 'Tis better, I muft confefs, in more Cafes than this: Pliny would have one never have Tulfy's Offices out of ones Hand ; and in my Opinion , it were well if all Perfons, but efpecially Statefmcn, had him every Word by Heart : And as for this little Book of Proverbs , I have always look'd upon it the beft Manual we can carry about with us. Eu. I knew our Dinner would be unfavoury , and therefore I procured this Sauce. Ti. Here is nothing but what [ 107 ] what is very good j but if you had given us this Lecture to a Dii"h of Beets only, without either Pepper, Wine or Vine- gar, it would have been a delicious Treat. Eu. I could commend it with a better Grace, if I did but perfedly un- dcrftand what I have heard. And I would we had fome able Divine among us, that did not only underftand it, but would thorougly expound it. But I don't know how far it may be lawful for us Laymen to defcant upon thefe Matters. Ti. Indeed, I fee no hurt in't, even for a Tar^anulm to do it, abating the Raihnefs of paffing Sentence in the Cafe. And who knows but that Chrifi himfelf (who has promis'd to be prcfent, where two or three are gathered together in his Name) may vouchfafe his Affiftance to us, that are a much larger Congregation. Eu. What if we fhould take thefe three Verfes, and divide 'em among us nineGuefts.? Eu. We like it well, provided the Mafter of the Feaft lead the Way. Eu. I would not refufe it j but that I am afraid I (lull enter- tain you worfe in my Expofition, than I do in my Din- ner : But however. Ceremony apart, that I may not feem to want much Perfualion, omitting other Meanings that Interpreters put upon the Place : This feems to me to be the moral Senfe j " That private Men may be wrought " upon by Admonition, Reproofs, Laws and Menaces; but " Kings v^ho are above Fear, the more they are oppofed, " the fiercer their Difpleafure j and therefore Kings, as often '' as they are refolutely bent upon any, fhould be left to " themfelves : Not in refped of any Confidence of the " Goodnefs of their Inclinations; but becaufe God many *^ Times makes Ufe of their Follies and Wickednefs, as- the «' Inftruments for the Punifhment of the Wicked." As he forbad that Nebuchodonofor ihould be r-^fifted, becaufe he had determin'd to chaftife his People by him, as an Inftrument, And peradventure,that Vv'hich yo^ fays, looks this Way: Who maketh the Hypocrite reign for the Sim of his Peof)le. And per- haps, that which Da<vid fays, bewailing his Sin, has the fame Tendency: Againfl thee -only have I f-ttned, and done this Evil in thy Sight : Not as if the Iniquity ®f Kings were not fatal to the People ; but becaufe there is none that has Authority to condemn them, but God, from whofe Judgment there is indeed no Appeal, be the Perfon never fo 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 ufe of that explains it. The Wrath of a King is impetuous and unruly, and not to be led this Way or that Way, but preffes forward with a reftlefs Fury : As the Sea fpreads itfelf over the [ ,o8 ] the Land, and flows fometimes this Way, and fbmetimes that Way, not fparing Paftures nor Palaces, and fometimes buries in its own Bowels, all that ftands in iis Way j and if you fhould attempt to flop its Courfe, or to turn it another Way, you may e'en as well lee it alone : Whereas, let it but alone, and it will fink of itfelf, as it happens in many great Rivers, as is ftoried oi Achelous. There is lefs Injury done by quietly yielding, than b/ violently refilling. Ti. Is there no Remedy then againft the Unrulinefs of wicked Kings? .Eu. The firft will be, not to receive a Lion into the City : The fecond, is to tie him up by parliamentary and municipal Laws, that he can't eafily break out into Tyranny : But the bed of all would be, to train him up from his Childhood, in the Principles -of Piety and Virtue, and to form his Will, be- fore he underftands his Power. Good Counfels and Perfua- fions go a great way, provided they be feafonable and gentle. But the laft Refort muft be to beg of God, to incline the King's Heart to thofe Things that are becoming a Chriftian King. Ti. Do you excufe your felh becaufeyou are a Lay-' man } If I were a Batchelor in Divinity, I lliould value my felf upon this Interpretation. Eu. I can't tell wherher 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 Converfation, 'cis my Turn to hear your Opinion. TL The Compliment you pafs'd upon my grey Hairs, gives me fome kind of Tide to fpeak next to the Text, which will bear yet a more myfterious Meaning. Au. I believe it may, and I fhould be glad to hear it. Ti. " By the Word " King, may be meant, a Man fo perfeded, as to have " wholly fubdued his Lufls, and to be led by the Impulie of " the Divine Spirit only. Now perhaps it may not be pror " per to tie up fuch a Perfon to the Conditions of human . " Laws ; but to leave him to his Mafler, by whom he is go^ " vern'd : Nor is he to be judg'd according to the Meafares " by which the Frailty of imperfed Men advarces towards " true Holinefsj but if he fleers another Courfe, we ought " to fay with St. Vaul, God hath accepted him, and to his orxn " Majier he fiandi or falls. He that is fpiritual, judgeth of all " Thijigs, but he himfelf is judged of no Man" To luch, therefore, let no Man prefcribe ; for the Lord, who hath ap- pointed Bounds to the Seas and Rivers, hath the Heart of his King in his Hand, and inclines it which Way foever it pleafes him : What need is there* to prefcribe to him, that does of the own accord better Thing? than human Laws oblige him to ? Or, Or, how great a Raflmefs were it, to bind that Perfon by human Conftitutions, who, it is manifeft, by evident Token.^, is direded by the Infpirations of the Holy Spirit. Eu. O Ti- mothy, thou haft not only got grey Hairs on this Head, but you have Ukewife a Mind venerable for experimental Know- ledge. And I would to God, that we had more fuch Kings as this King of yours among Chriftians, who, indeed, all of them ought to be fuch. But we have dwelt long enough upon our Eggs and Herbs j let them be taken away, and fome- thing elfe fet in their Room, TL We have done fo well already on this Ovation., that there is no need of any more, either of Supplication or Triumph. But fince, by God's A^ fiftance, we have fucceeded fo well in the firft Verfe, I wifli your Umbra would explain the other, which feems to me a little more obfcure. Soph. If you'll put a good Conftrudion upon what I fhall fay, I will give you my Thoughts upon it. How elfe can a Shadow pretend to give Light to any thing ? Eu. I undertake that for all the Company ; fuch Shadows as you give as much Light as our Eyes will well bear. Soph. The fame Thing feems to be meant here, that Taul fays : That there are fever al Ways of Life, that lead to Holinefs. Some aflFed the Miniftry, fome Celibacy, others a married State ; fome a retired Life, others publick Adminiftrations of the Go- vernment, according to the various Difpofitions of their Bo~ dies and Minds ; Again, to one Man all Meats are indiffe- rent, another puts a difference betwixt this Meat and that; another he makes a difference of days, another thinks every Day alike. In thefe Things St. Vaul would have every one enjoy his own Freedom of Mind, without reproaching ano- ther j nor (hould we cenfure any Man in thofe Cafes, buc leave him to be judg'd by him that weigheth the Heart. Ic oftentimes happens, that he that eats may be more acceptable to God, than he that forbears j and he that breaks a Holy-day, than he that feems to obferve it j and he that marries, is more acceptable to God, than a great many that live fingle. I who am but a Shadow, have fpoken my Mind. Eu. I wifh I could have Converfation with fuch Shadows often. I think you have hit the Nail on the Head : But here is one fhat has lived a Batchelor, and not of the Number of Saints, who have made rhemfelves Eunuchs, but was made fo for the Sake of the Kingdom of God, by force to gratify our Bellies, (till God (Ijall defray 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 thefe are choice Lettuces that are in it. Pray every one help himlelf to what he likes belt. Bur 3 that [ "o ] tliat you may not be deceiv'd, I tell you, that we have a Courfe of Roaft a coming, and after that fome fmall Defert, and To conclude. Ti. But we exclude your Wife from Table. Eu. When you bring your own Wives, mine fliall keep them; Company. She would, if ilie 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 philofophife. And befides that, there would be danger, left we fhould be ferv'd as Socrates was, when he had feveral Philofophers at Table with him, who took more Pleafure in talking than they did in eating, and held a long Difpute, had all their Meat thrown on the Floor by Xautippe, who in a Rage overturn'd the Table. 7^. I believe you have nothing of that to be afraid of: She's one of the beft-huraour'd Women in the World. Eu. She is fuch a one indeed, that I fliould be loath to change her if I might ; and I look upon my felf to be very happy upon that Account. Nor do I like their Opinion, who think a Man happy, becaufe he never had a Wife j I approve rather what the Hebreiu Sage faid. He that has a good Wife has a good Lot. It is commonly our own Fault, if our Wives be bad, either for loving fuch as are bad, or making them fo; or elfe for not teaching them better. Eu. You fay very right, bun all this while I want to hear the third Verfe expounded: And methinks the divine Theophilus looks as if he had a mind to do it. Theo. Truly my Mind was upon my Belly j but however, I'll fpeak my Mind, fince I may do it without Of- fence. Eu. Nay, it will be a Favour to us if you fhould happen to be in any Error, becaufe by that Means you will give us Occafion of finding the Truth. Th. The Sen- tence feems to be of the fame Importance with that the Lord exprefles by the Prophet Hofea, Chap. vi. I dejire Mercy and not Sacrifice, and the Knowledge of God more than Burnt-Offirings. This is fully explain'd, and to the Life, by the Lord Jefus, in St. Matthew, Chap. ix. who being at Table in the Houfe of Levi the Publican, with feve- ral others of the fame Stamp and Profeffion, the Thari- feeSi who were pufiF'd up with their external Obfcrvance of the Law, without any regard to the Precepts of it, where- upon the whole Law and Prophets depend, (with a Defign to alienate the Affedions of his Difciples from himj ask'd them, why their Mafter fat at the Table of Publicans and Sinners? From whole Converfation xhoitye-ws, that would be accounted the more holy, abftain'd j to that Degree, thac if any of the ftridter Sort had met any of them by Chance, as fopn as they came home they would walh themfclves. And [ 1" ] And when the Difciples, being yet but raw, could give no Anfweri the Lord anlwer'd both for himfelf and them: Tioey ( fays he ) ou^a are 'whole need not a Fhyfuian, hut they that arejick; but go you and learn -what that vjeaneth, I tvill have Mercy a?id not Sacrifice j for I came not to call the Righteous hut Sinners. Eu. Indeed you have very handfomely explain'd the Matter, by the comparing of Texts, which is the befb Way of expounding Scripture. But I would fain know what ic is he calls Sacrifice, and what Mercy. For how can we reconcile it, that God fhould be againfl: Sacrifices, who had commanded fo many to be offered ? Th. How far God is againft Sacrifices, he himfelf teaches us in the firil Chapter of the Prophecy of Ijaiah. There were cerrain legal Obliga- tions among the jFeivs, which were rather Significations of^ Holinefs, than of the Eflence of it j of this Sort are Holy- 4ays, Sabbatifms, Falls, 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 difpleafed with the Je'wt, not becaufe they did obferve the Rites and Ceremonies, but becaufe being vainly puffed up with thefe, they negledled thofe Things which God dees in a more efpecial Manner require of usj and wallowing ia Avarice, Pride, Rapines, Hatred, Envy, and other Iniquiries, they thought they merited Heaven, becaufe that upon Ho- ly-days, they vifited the Temple, offered Sacrifices, abilaincd from forbidden Meats, and frequently fafted ; embracina the Shadow of Religion, and negledling the Subftance. But in that, he fays, I will have Mercy, and not Sacrifice ; I take k to be faid according to the Idiom of the Hehreiu Tongue ^ that is to fay, Mercy rather than Sacrifices, as Solomon inter- prets it in this Text, to do Mercy and Judgmejit, is more ac- ceptable to the Lord than Sacrifices. And again, the Scrip- ture expreffes all the charitable Offices to our Neighbour, under the Terms of Mercy, and eleemofinary Tendernefs, which takes its Name from Pity. By Sacrifices, I fuppofe is intended, whatfoever refpefls corporal Ceremonies, and has any Affinity with Judaifm, fuch as are the choice of Meats, appointed Garments, Falling, Sacrifices, the faying over of Prayers, as a Boy fays his Leflon : refting upon Holy-days. Thefe things, as they are not to be negleded in their due Seafon, fo they become difpleafing to God,^'if a Man relying too much upon thefe Obfervances, fhall negled: to do Ads of Mercy, as often as his Brother's Neceffity require* it. And k has fome Appearance of Holinefs in it, to avoid the Converfation of wicked Men : But this ought to give Place ss oft as there is an Opportunity offer'd of (hewing Charity to our Neigh- Neighbour. It is a Point ot Obedience to refl upon holy Days : But it would be very impious to make fuch a Confcience of a Day as to fuffer a Brocher to pei ifli upon it, Thierefore to keep tiie Lord's Day is a l<ind of Sacrifice : But to be reconcil'd to my Brother is a Point of Mercy. And then, as for Juiig- vient, though that may feem to refpeit Perfons in Power; who oftentimes oppreG the weak therewith, yet it feems rea- fonable enough in my O[)inion that the pcor Man fhould re- mind him of that in Hojea, And the Knoiuledge of God mcrs than burnt Offerings. No Man can be faid to keep the Law of God, but he rhac keeps it accc<rdingto the Mind of God. The Jev:s could life up an Afs upon the Sabbath that was fallen into a Pit, and yet calumniated our Saviour for pre- ferving a Man upon that Day. This was a prepofterous Judgment, and not according to the Knowledge of Godj for they did not confider that thefe Things were made for Man, and not Man for them. But I fhould have efleem'd ic , Pr-rfumption in me to have faid thefe Things, ii you had noc commanded it^ and I had rather learn of others Things more apropos. Eu. This is fo far from being a Prefump- tion, that it looks rather like an Infpirarion. But while we are thus plentifully feeding our Souls, we muft not neglecT; their Companions. Ti. Who are thofe.^ Eu. Our Bodies^ are not they the .Soul's Companions. I had rather call them fo, than Inftruraents, Habitations or Sepulchres. Ti. This is certainly to be plentifully refrefh'd when the whole Man is re- , frefh'd. Eu. I fee you are very backward to help yourfelvesj \ therefore, if you pleafe, I'll order the Roaft-meatto be brought us, left inftead of a good Entertain n^^ent I (liould treat you with along; one. Now you fee your Ordinary, Here is a Shoulder of Mutton, but i]|;is a very fine one, a Capon and two brace of Partridges. Thefe indeed I had from the Market, this little Farm fupply'd me with the reft, Ti. It is a noble Dinner, fit for a Prince. Eu. For a Carmelite, you mean. But fuch as it is you are welcome to it. If the Provifion be not very dainty you have ic very freely. Ti- Your Houfe is fo full of Talk, that not only the Walls but the very Cup fpeaks. Eu. What does it fay? Ti. No Man is hurt but by himfelf. Eu. The Cup pleads for the Caufe of the Wine. For it is a common Thing, if Perfons get a Fever or the Head-ach by over drinking, to lay it upon the Wine, when they have brought it upon rhem'""]vfs by their Excefs. Soph. Mine fpeaks Greek. '£;/ ona dn^act, In Wine there's Truth ( when Wine is in the VVir i> 'U. j This gives us to underftand that it is nor fafe for Priefts or Privy-Counfellcrs to give therafelves fo to Wine, beeaufc Wine comUiOnly brings that to [ "3 ] td the Mouth that lay conceard in the Heart. So. In old Time among the Egyptiam it was unlawful for their Prreftl to drink any Wine at all, and yet in thofe Days there was no auricular Confeffion. Eu. It is now become lawful for all Perfons to drink Wine, but how expedient it is I know nor. So. What Book is thzuEulalius, you take out of your Pocket.' It feems to be a very neat one, it is all over gilded. Eu. It is more valuable for the Infide than the our. It is St. Tauh Epiftles, that I always carry about me, as my beloved En- tertainment, which I take out now upon the Occafion of fomething you faid, which minds me of a Place, that I have beat my Brains about a long time, and I am not to come to a full Satisfadion in yet. Ic is in the 6ch Chapter of the firft Epiftle to the Corinthians, All Things are lawful for me, but all Things are not expedient j all Things are larvful for me, but I will not be brought under the Power of any. In the firft Place (if we will believe the Stoicksj nothing can be pro- fitable to us, that is not honeft : How comes Paul then to diftinguifh 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 Ipeaks of fome particular Things only, which he would have to be lawful, I can't guefs by the Tenor of the Place, which thofe parti- cular Things are. From that which follows, it may be ga- ther'd, that he there fpeaks of the Choice of Meats. For fbme abftain from Things ofFer'd to Idols, and others from Meats forbidden by Mofes's Law. In the Sth Chapter he treats of Things ofFer'd ro Idols, and in the loth Chapter ex- plaining the Meaning of this Place, fays, All Things are law- ful for me, but all Things are not expedient ; all Thmgs are law^ ful for me, but all Things edify not. Let no Man feek his own, but every Man the Things of another. Whatfoever is fold in the Shambles, eat ye. And that which St. Paul fubj^^ins, a- grees with what he faid before : Meat for the Belly, and the Belly for Meats ^ but God fj all defiroy both it and them. Now that which has Refped to the y?/flf^zrd'/ Choice of Meats, is in the Clofe of the loth Chapter. Give none Offence, nei- ther to the fews nor the Gentiles, nor to the Church of God j even as I pleafe all Men in all Things, net Jeeking my owtt Profit, but the Profit of many, that they may be fav'd. Where in chat he laith ro rhe Gentiles, he feems to have Ref:ed to Things ofFer'd 'o Idols ; and where he fpeaketh to the Jews he feems to refer to the Choice of Meats j what he favs to the Church of God appertains to the Weak, colleded out of both Sorts. It was lawful, it i'eems, to eat of all Meats whatibever, and all Things that are clean to the Clean. But , I . she [ 114 ] the Queflion remaining is. Whether it be expedient or no ? The Liberty of the Gofpel makes all Things lawful j but Charity has always a Regard to my Neighbour's Good, and therefore often abftains from Things lawful, rather cbufing to condefcend to what is for another's Advantage, than to make ufe of its own Liberty. But now here arifes a double Difficulty J firft, that here is nothing that either precedes or follows in the Context that agrees with this Senfe. 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 fay. All Things are laiufulfor mej, but all Things are not expedient 1 And in the fol- lowing Matter, he returns to the Cafe of Incontinence, which he had alfo repeated before, only leaving out the Charge of Contention: But the Body (fays he) is not for Fornica- tion, but for the Lord, and the Lord for the Body. But however, this Scruple may be folv'd too, becaufe 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 fubjoins. Meat is for the Belly, and the Belly for Meat. Intimating, that in a Cafe of Neceffity, and for a Seafon, a Man may eat any Thing, unlefs Charity toward his Neighbour fhall difluade it: But that Uncleannefs is in all Perfons, and at all Times to be de- tefted. It is Matter of Necefficy that we ear, but that Ne- ceflity fhall be taken away at the Refurredion of the Dead. But if we are luftful, that proceeds from Wicked- nefs. But there is another Scruple that I can't tell how to folve, or how to reconcile to that PaJJage : But I ivill not be brought under ths Power of any. For he fays, he has the Power of all Things, and yet he will not be brought un- der the Power of any one. If he may be faid to be un- der another Man's Power, that abftains for fear of offend- ing, it is what he fpeaks of himfelf in the ninth Chapter, Vor though I be free from all Men, yet have made my felf Servant to all, that I may gain all. St. Ambrofe ftumbling, I fuppofe, at this Scruple, takes this to be the Apoftle's ge- nuine Senfe for the better underftanding of what he fays in the 9th Chapter, where he claims to himfelf the Power of doing that which the reft of the Apoftles (either true or falfej did, of receiving a Maintenance from them to whom he preach'd the Gofpel. But he forbore this, al- though he might have done it, as a Thing expedient among the Corinthians, whom he reprov'd for fo many and enor- mous Iniquities. And moreover, he that receives, is in fome C "5 3 fome Degree in the Power of him from v/hom fie re- ceives, and fufFers fome Kind of Abatemenc in his Au- thority. For he that takes, cannot fo freely reprove his Benefactor j and he that gives will not fo eafily tai<e a Re- prehenfion from him that he has obliged. And in this did the Apoftle Paul abfbain from thac which was law- ful for the Credit of his apoftolical Liberty, which in this Cafe he would no: have to be rendered obnoxious to any one, that he might with the greater Freedom and Authori- ty reprehend their Vices. Indeed, I like this Explication o£ St. Ambrofe very well. But yet, if any Body had rather apply this Paflfage to Meats, St. Fauh Saying, hut I luill not be brought under the Fower of any, may be taken in this Senle : Although I may fometimes abftain from Meats offered to Idols, or forbidden by the Mofaical Law, out of Regard to the Salvation of my Brothers Souls, and the Furtherance of the Gofpel; yet my Mind is free, well knowing that it is law- ful to eat all manner of Meats, according to the Neceffity of the Body. But there were fome falfe Apoiiles, who went about to perfuade them, that fome Meats, were in them- felves, by their own Nature unclean, and were to be for- born, not upon Occafion only, but at at all Times ^ and that as ftri6t as Adultery or Murder. Now thofe that were thus mifleJ, were reduced under another's Power, and fell from their Gofpel Liberty. Theophyla£i (as I remember) is the only Man that advances an Opinion different from all thefe. It is lawful, fays he, to eat all Sorts of Meats j but it is not expediejtt to eat to excefs ; for from Luxury comes Lujf. There is no Impiety, indeed, in this Senfej but it does noc feem to me to be the genuine Senfe of the Place, I have acquainted you with my Scruples, it will become your Cha- rity to fet me to rights. Eu. Your Difcourfe is. indeed, an- fwerable to your Name, and one that knows how to pro- pound Queftions as you do, has no need of any Body to anfwer them but himfelf. For you have fo propofed your Doubts, as to put one quite out of doubt , altho' Sr. Paul, in that Epiftle, (propofing to handle many Things at once) paffes often from one Argument to another, repeating whac he had intermitted. Chryfoglottus. If I were not afraid, that by my Loquacity I fliould divert you from eating your Dinners, and did think it were lawful to intermix any Thing out of profane Authors with facred Difcourfes, I would venture to propofe fomething that I read to Dayj not fo much with Perplexity, as with a fingular Delight. Eu. What- foever is pious, and conduces to good Manners, ought noc to be called profane. The firll Place muft indeed be given I 2 to to the Authority of the Scripture'^; but neverthelefs I fometimes find fome Things faid or written by the Aniients ^ nay, even by the He?ithensi nay, by the Poets themfeU'es, fo chaftly, fo holily, and fo divinely, that I cannot perfuade my- felf, but that when they wrote them, they were divinely infpired ; and p'^rhaps the Spirit of Chrift diffufes itfelf farther than we imagine j and that there are more Saints than we have in our Catalogue. To confefs freely among Friends, I can't read Tully of old Age, of FriendiJjtp, his Offices, or his Ttifculan ^ieftmis, without kiffing the Book, and Vene- ration for that divine Soul. And on the contrary, when I read fome of our modern Authors, treating of Politics, Oe- conomics and Ethics, good God ! how cold they are in Con;parifon of thefc? Nay, how do they feem to be infen- fiblc of what they write themfelves ? So that I had rather lo(e Scotus, and twenty more fuch as he, than one Cicero or Tlu- tarch. Not that I am wholly againft rhem neither ; but be- caufe, by the reading of the one, I find my felf become bet- ter; whereas, I rife from the other, I know nor how cojd- ly afFeded to Virtue, but moft violently inclined to Cavil and Contention; therefore never fear to pr^pnfe it, vhaN foever it is. Ch. Although all Tullfs Books of Phiiofophy feem to breathe out fomething divine; yet that Treatife of old Age, that he wrote in old Age, feems to me to be ac- cording to the Greek Proverb ; the Song of the dyivg Svjan. I was reading it to Day, and thefe Words pleafing me above the reft, I got 'em by Heart : Should it pleafe God to give me a Grant to begin my Life again from my very Cradle, and ome more to run over the Courfe of my Tears 1 have lived, I •would not upon avy Terms accept of it : Nor vjould I, havhg in a Manner finijhed my Race, run it over again frojn the Jlart- ing Place to the Goal: For what Pleafitre has this Lffe in it ? nay, rather, -what Pain has it not ? But if there vjere fwty there would be undoubtedly in it Satiety or Trouble. I am not for bewailing my faft Life as a great many, ajid karmd Men too, have done, nor do I repent that I have liv^d-^ becaufe, J have liv'dfo, that 1 am fatisffd, I have not liv'd i?t vain. And when I leave this Life, I leave it as an Inn, and not as a Place of Abode. For Nature has given us our Bodies as an Inn to lodge in, and not to dwell in. O .' glorious Day will that he, when 1 (hall leave this Rabble-rout and Defilements of the World behind me, to go to that Society and World of Spirits ! Thus far out of Cato. What could be fpoken more divinely by a Chriftian ? I wifh all the Difcourfes of our Monk?, even with their holy Virgins, were fuch as the Dialogue of this aged Pagan, with the Pagan Youths of his Time. Eu. It may be objected [ "7 ] objeded, that this Colloquy of Tully\ was but a Fidlion- Ch. \i is all one to mcj wherher the Honour of rhefe Expref- fions be given to CatOy who thought .ind fpoke them:, or to Cicero, whofe Mind could form fuch divine Things in Con- templation, and whofe Pen could reprefent fuch excellent Matter in Words fo anfwerable to them j thoui;h indeed I am apt to think that Cato, if he did not Iprak thefe very Wordsj yet that in his familiar Converiarion he Lv:'d Words of the very fame Import, For indeed, M. Tully was not a Man of that Impudence, to draw Cato orherwife than he was. Beiide, that fjch an Uahkenefs ri a Dialogue would have been a great Indecorum, which is the thing chiefly to be aimed at m this Sort of Difcourfej and efpeciaily, at a Time when his Charadter was iVelli in tl^e Memories of all Men. Th. That which you lay is very likely: But I'll tell you what came into my Mind upon your Recital. I have often admired with myfelf, that confideii..gthat all Men wifli for long life, and are afraid of Death j that yet, I have fcarce found any Man fo happy, (I doa't fpeak of old, but of middle aged Men)j but that if the Qaeftion were put to him, whether or no, if it fhould be granted hitn xo grow young again, and run over the fame good and ill Fortune that he had before, he would not u.ake the fame Anfwer that Cato did; efpecial y pafling a true Ps.efled;ion upon the mixture of Good and 111 of h;s pafl: Life. For the re- membrance even of the pleafanteft Part of it is com^'ionly attended with Shame, and Sting of Confcience, infomuch that the Memory of paft Delights is more painful to us, than that of paft Misfortunes. Therefore it was wifely done of the ancient Poets in the Fable of Lethe, to reprefent the Dead drinking -largely of the Waters of Forgetfulnefs, be- fore their Souls were aflFedted with any defire of the Bodies they had left behind them. Lu. It is a Thing well worthy of our Admiration, and v.'hat I my felf have obferv'd la fome Perfons. But that in Cato thar plr-afes n-e the m ft is his Declaration. Neither am I ferry that I have ilvd. Where is the Chrijlian, that has fo led his Life, as to be able to fay as much as this old Man.^ It is a common Thing for Men, who have fcrap'd great filiates together by Hook or by Crook, when they are upon their Death Beds, and about to leave them, then to think they have not liv'd in vain. But Cato therefore thought* that he had not liv'd in vain, upon the Confcience of his having diC- charg'd all the Parts of an honeft and ufeful Cicizcn, and an uncorrupted Magiftratej and that he iliould leave to Po- fterity. Monuments of his Virtue and Indultry. And what I 3 could C"8] could be fpoken more divinely than this, I depart as from an Inn, and not an Habitation. So long we may ftay in an Inn till the Hofl bids us be gone, but a Man will not eafily be forc'd from his own Houfe, And yet from hence the Fall of the Houfe, or Fire, or fome Accident drives us. Or if nothing of thefe happen, the Strudure falls to pieces with old Age, thereby admonifliing us that we muft change our Qtiarcers. Neph. That ExprelFion of Socrates in Vlato is not lefs elegant : Methinhs, fays he, the Soul of a Man is in the 'Body as in a Garrijbn, there is no quitting of it ivithout the Leave of the Gerierah, nor no faying any longer in it, than during the Pleafure of him that placd him there. This Allu- fion of Plato's, of a Garrifon inftead of a Houfe, is the more fignificant of the two. For in a Houfe is only im- ply'd Abode, in a Garrifon we are appointed to fome Duty by our Governor. And much to the fame Purpofe is it, that in Holy Writ the Life of Man is fometimes call'd a Warfare, and at other times a Race. Eu. But Cato's Speech, methinks, feems to agree very well with that of St. Paul, who writing to the Corinthians, calls that heavenly Manfion, V'hich we look for after this Life in one Place oikluv a Hoi'.fe, in another otKifjriejov a Manfion, and moreover (be- fides that) he calls the Body ckHv©- a Tabernacle. For 'ive alfo (fays he) 'who are in the Tabernacle, groan, being bur- ihcned. Neph. Much after this manner fays Sz. Peter ; And I think it ?nect (fays he) as long as I am in this Tabernacle , to fir you up by putting you in mind, bemg ajfured that I fjall fjortly put off this Tabernacle. And what elfe does Chrif himfclf fay to us, but that we fhould live and watch, r.s if we were prefently to die : And fo apply our felves to hoiieft Things, as if we were to live for ever ? And when Vv'c hear thefe excellent: Words of Cato, O that glorious Day, do we not fcem to hear St. Paul himfelf faying, I defre to be dijfohed, and to be with Chrift ? How happy are they that wait for Death with fuch a Frame of Mind ? But as for Cato's Speech, altho' it be an excellent one, methinks there is more Boldnefs and Arrogance in it, than becomes a Chri- flian. Indeed, I never read any thing in a Heathen, that comes nearer to a Chrlftian, than what Socrates faid to Crito, a little before he drank his Poifon j Whether I fiall be ap- proved or not in the Sight of God, I cannot tell; but this I ant certain of, that I have inofi affeHionately endeavoured to pleafe him y and I have a good Hope, that he nvill accept of my Endea- vours. This great Man vi'as diffident of his own Performances; but fo, that being confcious to himfelf of the Propenfity of his Inclination to obey the divine WilL he conceived a good Hope, [ "P ] Hope, that God, of his Goodnefs, would accept him for the Honefty of his Intentions. Neph. Indeed, it was a wonderful Elevation of Mind in a Man, that knew not Chrift, nor the holy Scriptures : And therefore, I can fcarce forbear, when I read fuch Things of fuch Men, but cry out, San&e Socratesy or a pro nobis ^ Saint Socrates, pray for us. Ch. And I have much ado fometimes to keep my feif from entertaining good Hopes of the Souls of Virgil and Horace. Neph. But how un- v/illingly have I feen many Chriftiarts die ? Some put their Truft in Things not to be confided in ^ others breathe out their Souls in Defperation, either out of a Confcioufnefs of their lewd Lives, or by reafon of Scruples that have beers in- jedted into their Minds, even in their dying Hours, by fome indifcreec Men, die almoft in defpair. Ch. It is no wonder to find them die fo, who have fpent their Time in philofophizing about Ceremonies all their Lives, Neph. What do you mean by Ceremonies ? Ch. I'll tell you, but with Proteftation over and over beforehand, that I don'c find fault with the Sacraments and Rites of the Church, but rather highly approve of them j but I blame a wicked and fuperftitious fort of People, or (to put it in the fofteft Term) the fimple and unlearned Perfons, who teach People to put their Confidence in thefe Things, omitting thofe Things which mai<e them truly Chriftians. Neph. I don'c yet clearly underftand v^hat it is you aim at. Ch. I'll be plainer then. If you look into Chriilians in common, don'c you find they live as if the whole Sum of Religion confided in Ceremonies? With how much Pomp are the antient Rites of the Church fee forth in Baptifm ? The Infant waits withouc the Church Door, the Exorcifm is performed, the Catechi- zing is performed. Vows are made, Satan is abjured, with all his Pomps and Pleafures ; then the Child is anointed, fign'd, feafon'd with Salt, dipt, a Charge given to his Sureties to fee it well brought up ^ and the Oblation-Money being paid, they are difcharged, and by this Time the Child pafles for a Chriftian, and in fome Senfe is fo. A litde Time after, it is anointed again, and in Time learns to confefs, receive the Sacrament, is accuftom'd to reft upon Holy-days, to hear Di- vine Service, to faft fometimes, to abftain from Flefh , and if he obferves all thefe, he palfes for an abfolute Chriftian. He marries a Wife, and then comes on another Sacrament i he enters into Holy Orders, is anointed again, and confecrated> his Habit is chang'd, and then to Prayers. Now I approve of the doing of all this well enough ;, but the doing of them more out of Cuftom than Confcience , I don't approve ; but to think that nothing elfe is requilite for the making a I 4. Chriftian Chriftian, I abfolutely difapprove: For the greateft Part of Men in. the V/orld truft to thefe Things, and ihii-.k they have nothing elfc to do, but get Wealth by Right or Wrong, to gratify their Pa,{Iions of Rage, Luft, Malice, Ambition : And this they do till they come upon their Dcirh B"d; and then there foUov^^s more Ceremonies ; Confeflion upon Con- feffion, more Undion ftill, the Eucharifts'are adtruniftred^ Tapers, the Crofs, holy Water are brought in ; Indulgences are procured, if they are to be had for Love or Moneys Or- ders are given for a magnificent Funeral j and then comes on another folemn Contrad : When the Man is in the Agony of D>°adi, there's one flands by bawling in his Ear, and now and ihen difpatches him before his Time, if he chance to be a little in Drink, or have better Lungs than ordinary. Now although thofe Things may be well enough, as they are done in Conformity to ecclefiaftical Cuftomsj yet there are fome more internal Impreffions, which have an Efficacy to fortify us againft the Aflaults of Death, by filling our Hearts with Joy, and helping us to go out of the World with-^ Chriflian AfTurance. Eu. You fpeak very pioufly and truny; but in the mean time here is no Body eats : I told you before, that you muft exped: nothing after the fecond Courfe, and that a Country one too, left any Body fhould look for Pheafants, Moor-hens, and fine Kickfhaws. Here, Boy ! take away thefe Things, and bring up therefl. You fee, not the Affluence, [i] but the Straitnefs of my Fortune. This is the Produd of my Gardens you have feen j don't fpare, if you like any thing. Ti. There's fo great a Variety, it does a Man good to look upon it. Eu. That you mayn't altogether defpiie my Thrif- tinefs, this Difh would have chear'd up the Heart of old Hy- larion, the evangelical Monk, with a hundred more of his Fellows,' the Monks of that Age. But Vaul and Anthony would have lived a Month upon it, Ti. Yes, and Prince Teter too, I fancy would have leap'd at it, when he lodg'd at Simon the Tanner's. Eu. Yes j and Vaul toe, I believe, when by reafon of Poverty he fat up a-Nights to make Tents. Ti. How much do we owe to the Goodnefs of God ! But yet, I had rather fufFer Hunger with Veter and Taul, upon Condition, that what I wanted for my Body, might be made [i] Erafmus alludes to the common Saying, that was ufed of a Perfon to whom all Things abounded, that he had gotten the Cornu-copiis, (i- e. the Horn of Plenty) from a Fable that is related of 'Jupiter, th t he fave the Kymphs of Crete, as a Reward for their taking Care of him, one of the Horns of the Goat Amalthea, by whofe Milk he had been nounflied j fay- ing, that the Quality of this Horn fhould be fuch, that whatlbever they fliould wiflj forj fijould fpring out of it.' [ «^« ] up by the Satisfadion of my Mind. Eu. Let us learn of St. Tauh both how to abound, and how to fuflPer Want. When we want, let us praife God, that he has afforded us Matter to exercife our Frugality and Patience upon : When we abound, let us be thankful for his Munificence, who by his Liberality, invites and provokes us to love him ; and ufing thofe Things the divine Bounty has plentifully beftowed upon us, with Mo- deration and Temperance ; let us be mindful of the Poor, whom God has been pleas'd to fufFer to want what he has made abound to us, that neither Side may wane an Occalion of exercifing Virtue : For he beftows upon us fufScient for the Relief of our Brother's Neceffity, that we may obtain his Mercy, and that the Poor on the other Hand, being refrefh'd by our Liberality, may give him Thanks for putting it into our Hearts, and recommend us to him in their Prayers j and, very well remember'd, coine hither, Boy^ bid my Wifiit (end Gudula fome of the road Meat that's left, 'tis a very good poor Woman in the Neigh- bourhood big with Child, her Husband is lately dead, a profufe, lazy Fellow, that has left nothing but a Stock of Children. Chrift has commanded to give to every one that asks J but if I fhould <io fo, I fhould go a begging my feif in a Month's time. Etj I fuppofe Chrift means only fuch as ask for Neceffaries : For to them who ask, nay, who importune, or rather extort great Sums from People to furnifli voluptuous Entertainments, or, which is worfe, to feed Luxury and Luft, it is Charity to deny; nay, it is a kind of Rapine to beftow that which we owe to the prefent Neceffity of our Neighbours, upon thofe that will abufe it ; upon this Confideration it is, that it leems to me, that they can fcarcely be excus'd from being guilty of a mortal Sin, who at a prodigious Expence, either build or beautify Monafteries or Churches, when in the mean time fo many living Temples of Chrift are ready to ftarve for want of Food and Clothing, and are fadly afflided with the want of other Necefiarics. When I was in England, I faw St. Thomas's Tomb [i] all over bedeck'd with a vaft Num- ber of Jewels of an immenfe Price, befides other rich Furniture, even to Admiration; I had rather that thefe Su- perfluities fhould be apply'd to charitable Ufes, than to be referv'd for Princes^ that fhall one Time or other make a Booty of them. The holy Man, I am confident, would [i] Of nomas Becket, Archbifhop of Canterbury, who in the Time of King Henry the Second was affaliinated in the Church, buried there, and afterwards canoniz'd for a Saint by the Pope. have [ 122 ] have been better pleas'd, to have his Tomb adorn'd with Leaves and Flowers. When 1 was in Lotnbatdy, I faw a Cloyfter of the Carthufians, not far from Faiia., the Cha- pel is built from Top to Bottom, within and without, of white Marble, and almoft: all that is in it, as Altarsy Pil- lars, and Tombs, are all Marble. To what Purpofe was k to be at fuch a vaft Expence upon a Marble Temple, for a few folitary Monks to fing in ? And 'cis more Burthen to them than Ufe too, for they are perpetually troubled with Strangers, that come thither, only out of mere Curiofity, to fee the Marble Temple. And that, which is yet more ridi- culous, I was told there, that there is ar^ Endowment of three thoufand Ducats a Year for keeping the Monaftery in Re- pair. And there are fbme that think that it is Sacrilege, to convert a Penny of that Money to any other pious Ufes>; contrary to the Intention of the Teftator j they had rather pull down, that they n.^ay rebuild ' than not go on with build- ing. I thought meet to mennon thefe, being fomething more remarkable than ordinary j.tho' we have a world of Inftances of this kind up and down in our Churches. This, in my Opinion, is rather Ambitioti than Charity. Rich Men now-a-days will have their Monuments in Churches, where- as in Times paft they could hardly get Room for the Saints there ; They mufl; have their Images there, and their Pidtures, forfooth, with their Names at length, their Titles, and the Infcriprion of their Donation ; and this takes up a confide- rable Part of the Churchy and I believe in time they'll be for having their Corpfe laid even in the very Altars them- felves. But perhaps, fome will fay, would you have their Munificence be difcourag'd ; I fay no, by no means, provided v;hat they ofFer to the Temple of God be worthy of it. But if I were a Priefl: or a Bifhop, I would put it into the Heads of thofe thick-fcuU'd Courtiers or Merchants, that if they would atone for their Sins to Almighty God, they fhould privately beftow their Liberality upon the Relief of the Poor. But they reckon all as loft, that goes out fo by Piece-meal, and is privily diftributed toward the Succour of the Needy, that the next Age fhall have no Memorial of the Bounty. But I think no Money can be better beftow'd,than that which Chrift bimfelf would have put to his Account, and makes himfelf Debtor for. Ti. Don't you take that Bounty to be well plac'd that is beftow'd upon Monafteries? Eu. Yes, and I would be a Benefadtor my felf, if I had an Eftate that would allow it^ but it fhould be fuch a Provifion for Neceffaries, as (hould not reach to Luxury. And I would give fomething too, wherefoever I found a religious "Man that wanted it. Ti. [ 123 ] Ti. Many are of Opinion, that what is given to common Beggars, is not well beftowed. Eu. I would do fomeching that Way too^ but with Difcretion: But in my Opinion, it were better if every City were to maintain their own Poor ; and Vagabonds and fturdy Beggars were not fuffer'd to ftrole about, who want Work more than Money. Ti. To whom then would you in an efpecial Manner give? How much? And to what Purpofes ? Eu. It is a hard matter for me to anfwer to all thefe Points exadtly : Firfl: of all, there fhould be an Inclination to be helpful to all, and after that, the Pro- portion muft be according to my Ability, as Opportunity mould offer; and efpecially to thofe whom I know to be Poor and Honeilj and when my own Purfe fail'd me, I would exhort others to Charity, Ti. Rut will you give us leave now to difcourfe freely in your Dominions? Eu. As freely as if you were at home at your own Houfes. Ti. . You don't love vaft Expences upon Churches, you fay, an;^ this Houfe might have been built for lefs than it was. Eu. Indeed, I think this Houfe of mine to be within the Compafs of clean- ly and convenient, far from Luxury, or I am miftaken. Some that live by begging, have built with more State ; and yet, thefe Gardens of mine, fuch as they are, pay a Tribute to the Poor j and I daily leflen my Expence, and am the more frugal in Expence upon my felf and Family, that I may con- tribute the more plentifully to them. Ti. It all Men were of your Mind, it would be better than it is with many good People who deferve better, that are now in extreme Want; and on the other Hand, many of thofe pamper'd Carcafes would be brought down, who deferve to be taught Sobrie- ty and Modefty by Penury. Eu. It may be fo: But fhall I mend your mean Entertainment now,- with the bed Bit at laft ? Ti. We have had more than enough of Delicacies al- ready. Eu. That which I am now about to give you, let your Bellies be never fo full, won't over-charge your Stomachs. Ti. What is it? Eu. The Book of the four Evangelifts, that I may treat you with thebeflatlaft. Read, Boy, from the Place where you left off laft. Boy. No Man can ferve t-wo Mafiers ; for either he vji/l bate the one and love the other} or elfe he 'will held to the one and dejpije the other ; Tou cannot ferve God and Mavi^non. Tbereforey 1 fay unto you, take no thought for your "Life, vjhat you pall eat, or what you Jhall drink : Nor yet for your Body, irhat you fiall put on. Is not the Life more than Meat, and the Body than Rai- ment} Eu. <jive me the Book. In this Place Jefus Chrift feems to me, to have faid the fam.e Thing twice : For inftead of what he had faid in the firft Place, i. e. he ivill hate:, he fays immediately, he -will defpfe. And for what he had faid before^ [ 124 ] before, he tolll lovs, he by and by turns it, he loill hold to. The Senie is the fame, tho' the Perfcns are chang'd. Ti. f do not very well apprehend what you mean. Eu. Let me, if you pleafe, demonftrate it mathematically. In the firfb Part, put A for the one, and B for the other. In the latter Parr, put B for one, and A for the other, inverting the Order j for eicher A will hate, and B will love, or B will hold to, and A will defpife. Is it not plain now, that A it, twice hated, and B twice bekov'd ? Ti. 'Tis very clear. E«. This Con- jundtion, or, efpecially receated, has the Emphalis of a con- trary, ( r at leauj a differen'; Meaning. Woald it not be c- therwife abiurd to fay, 'Either Peter {hall oierfome me, and Til yieldj or Til yield, and VQttx Jball overcome me ? Ti A preccy Sophifm, as Fm an honeft iVian. Eu. I fhall think it fo when you have made it out, not before. "Ihe. I have fome- thing runs in my Mind, and I'ni wiih Child to have it out : I can't tell what to make on't, but let it be what it will, you fhall have k if you pleafe^ if it be a Dream, you fhail be the Interpreters, or midwife it inco the World. Eu Al- though it is looked opon to be unlucky to talk of Dreams at Table, and it is immodefi: ro bring forth before fo many IVlen j but this Dream, or this Conception of thy Mind, be it what it will, let us have it. The. In ray Judgment, it is ra- ther the Thing than rhe Perfon that is chang'd in this Text. And the Woid:> 07te and one do not reff:r to ^ and B; but either Pan ot thern, to which of the other you pleafe^ fo that chufe which you will, it muft be oppofed to that, which is lignified by the other ; as if you fliould fay, you (hall either exclude A and admit B, or you ft:/ all admit A and exclude B. Here's the Thing chang'd, and the Perfon the fame: And it is fo fpokcn of A, that it is the fame Cale, if you fhould fay the fame Thing of B j as thus, either you fliall exclude B or admit A, or admit B or exclude A. Eu. In truth, you have very arrificiaUy folv'd this Problem; No Mathemati- cian could have demonftrated it better upon a Slate. Soph. That which is the greateft Difficulty to me is thisj that we are forbidden to take Thought for to Morrow^ when yet, Taul himlelf wrought with his own Hands for Bread, and fiiarply rebukes lazy People, and thofe that live upon other Mens Labour, exhorting <hcm to take Pains, and get their Living by their Fingers Ends, that they may have wherewith to relieve others in their Neceffities. Are not they holy and warrantable Labours, by which a (poorj Husband pro- vides for his dear Wife and Children. Ti. This is a Quefti- on, which, in my Opinion, may be refolv'd feveral Ways. Firft of all. This Text had a Particular BefpeH to thofe Tmes. The [ >^i ] The Apoftles being difpers'd far and wide for the preaching of the Gofpel, all folUcitous Care for a Maintenance was to be thrown afide, it being to be fupply'd otherwife, having not Leifure to get their Living by their Labour ^ and efpecially, they having no Way of ge:ting it. but by Fifhing. But novi the iVorld is come to another pa/s, and we all love to live at Eafe, and fhun pains-taking, .^nothe.- Way of expounding it may be this ; Chrifi had not for'bt'a 'i%vktflry, but Anxiety of Thought, and this Anxiety of Thought is to be under flood according to the Temper of Men in common, ivho are anxious for nothing more than getting a Livelihood-^ that jetting all other Things afide, this is the only Thing they mind And our Saviour does in a manner inrimace he fame hirnfelf, when he fayn, that one Man cannot ferve tvio Majiers. For he that wholly gives himlelf up ro any Thing, is a Servant to it. Now he would have the Prop-igation of the Gofpel be our chief, but yet not our only Care. For he fays. Seek ye ■frfi the Kingdom of Heaven, andtheje Things f Jail be added un- to you. He does no: fay feek only^ but feek firft. And be- fidc:>, I rak- "rhe Word to M-irrow, to be hyperbolical, and in rha:. lignifies a Time to corr'.e, a great while hence. It being rhe Cuftcm of the M'fers of this World, to be an- xiojfly fcrapinij toge-iher, andlayi ig upfor P ifterity. £«■ We al'ow of your Ini-erpreisti -^.n j but what does he mean, when he fiys.- be not Jolhcitous for your Life, <what you /ball eat ? The Body is cloth'd, b ir the Sould-^es not eat. Ti. By A- m7fia, IS meant. Life, which can't fubfift without Meat f or is in Danger if you rake away its Food): But it is not fo, if you v\k-c away the Carmen , which :>; more for Modefty than NcceiTiry. If a Perion is forc'd to go naked, he does not die prefenrly 3 but want of Food is certain Death. E«. I do not well undcnrand h'^vv this- Seni'-nce agrees with that V/hich foilO'VS ; Is not the Life more than Meat, and the Body than Kai-fieni? For if Life be fo p'ccioui, we ought to take the moi-e Care of it, 77. This Argument does rather increafe our S)llicit')uihef. than lefTen it. Eu. But thL is none of our Ssvicur's Meanino; , who, by this Argument, creates in us a ftron;i;i;r Confidence lu the Father; For if a bountiful Father harh given us gratis that which is the more valuable, he will dib beftow upon us what is lefs valuable: He that has given us Li^e, will not deny us Food : And he that has given us Bodies, will by fome Means or other give us Cioaths too: Therefore, relying upon his Bounty, we have no V eafon to diiquiec our felves with Anxiety of Thought, for "] h'Pg" of fr.aller Monicnt. What remains then, but ufn^ this World, as though we ufed it not, we transfer our whole « [ ,2<J ] whole Study and Application to the Love of heavenly Things, and rejecting the World and the Devil univerfaliy, with all his crafty Delufions, we chearfuUy ferve God alone, who will never for fake his Children ? But all this while, here's no Body touches the Fruits. Certainly you may eac this v^ith Joy, for this is th/^ Produdl of my own Farm, and did not coll much care to pro\'ide it. Ti. We have very plentifully fatisfied our V'\^;ji. -tlu. I fliould be glad if you had latisfied your Minds too. Ti. Our Minds have been fatisfy'd more plentifully than our Bodies. Eu. Boy, take away, and bring fome Water j now, my Friends, let us wafh, that if we have in eating contraded any Guilt, being cieanfed, we may conclude with a Hymn : If you pleafe, I'll conclude with what I begun out of St. Chryfifiom. Ti. We entreat you that you would do it. Eu. Glory to thee, O Lord ^ glory to thee, O holy One; gkry to thee, O King; as thou hafi given us Meat for our Bodies, Jo repleju/b our Souls luith foy and Gladnefs in thy holy Spirit, that vje may he found acceptable in thy Sight, and may not he made ajhan^d, 'when thou Jlialt render to every one according to his Works. Boy. Amen. Ti, In truth, it is a pious and elegant Hymn. Eu. Of St. Chryfo(iom\ Tranflati- on too. Ti. Where is it to he found ? Eu. In his 5(5ch Ho- mily on St. Matthew. Ti. I'll be fure to read it to Day: But I have a Mind to be informed of one Thing, why we thrice wifli glory to Chrift under thefe three Denominations, of Lord, Holy, and King. Eu. Becaufe all Honour is due to him, and efpecially in thefe three Refpeds. We call him Lord, becaufe he hath redeem'd us by his holy Blood from the Tyranny of the Devil, and hath taken us to himfelf. Secondly, We ftile him Holy, becaufe he being the Sandifier of all Men, not being cootent alone to have freely pardoned us all our Sins gratis by his holy Spirit, hath beftow'd upon us his Righteoufnefs, that we might follow Holinefs. Lajily, We call him King, becaufe we hope for the Reward of a heavenly Kingdom, from him who fits at the Right-Hand of God the Father. And all this Felicity we owe to his gratuitous Bounty, that we have Jefus Chrifi for our Lord, rather than the Devil to be a Tyrant over us ; that we have Innocence and Sandity, inftead of the Filth and Uncleannefs of our Sinsj and inftead of the Torments of Hell, the Joys of Life everlafting. Ti. Indeed it is a very pious Sentence. Eu. This is your firft Vifit, Gentlemen, and I muft not dif- mifs you without Prefents j but plain ones, fuch as your Entertainment has been. Boy, bring out the Prefents : It is all one to me, whether you will draw Lots, or every one chufe for himfelf, they are all of a Price j that is to fay, of no [ «27 ] no Value. You m\\ not find [i] HeUogahaJus's Lottery, a hundred Horfes for one, and as many Flies for anorher. Here are four little Books, two Dials, a Lamp, and a Pen- cafe : Thcfe I flippofe will be more agreeable to you than Balfams, Dentrifices, or Looking-glaffes. 77. 7'hcy are all fo good, that it is a hard Matter to chufej but do you diftribute them according to your own Mind, and they'll come the welcoiner where they fall. Eu. This litde Book contains Solomon's Proverbs in Parchment, it teaches V/ifdom, and it is gilded, becaufe Gold is a Symbol of Wifdom. This fhail be given to our gray-headed Timothy j that according to the Dodrine of the Gofpel, co him that has Wifdom, Wifdom fhall be given and abound. TL I will be fiire to make it my Study, to ftand in lels need of it. Eu. S-ophro7uus, this Dial will fuit you very well, whom I know to be fo good a Husband of your Time, that you won't let a Moment of that precious Thing be loft. It came out of the furtheft Part of Dalmatia, and that's all the Commendation I fhall give ir. Sophr. You indeed admonilli a Sluggard to be diligent. Eu. You have in this little Book the Gofpel written on Vellum j it deferv'd to be fet with Diamonds, except that the Heart of a Man were a fitter Repolitory for ir. Lay it up there, Theophilus, that you may be more and more like to your Name. Tkeo. I will do my Endeavour^ that you may not think your Prcfent ill beftow'd. Eu. There are St. Taul's Epiftiesj your conffant Companions, Eulalius, are in this Book i you ufe to have Faul conftantly in your Mouth, and he would not be there, if he were not in your Heart too : And now for the Time to come, you may more conveni- ently have hmi in your Hand, and in your Eye. This is a Gift wi\h good Counfel into the Bargain. And there is no Prefent more precious than good Counfel. Eu. This Lamp is very fit for Ckryfoglottus, who is an infatiable Reader; and as M. Tully fays, a Glutton of Books. Ch. I give you dou- ble Thanksj firft, for fo choice a Prefent, and in the next Place, for admonilliing a drovi'fy Perfon of Vigilance. Eu. Theodidacius muft have this Pen-Cafe*^ who writes much, and to excellent Purpofes- and I dare pronounce thefe Pens to be happy, by which the Honour of our Lord Jefus Chriji- fhall be celebrated, and that by fuch an Artill. Theod, I would you could as well have fupply'd me with Abilities, [i] He was a Monfterof an Emperor, his Name was jlntonius Parius, who after he had cnade himfelf the Prieft of the Sun, was called Heliogahalus, who, amopgraany horrid and abominable Afls, made i'uch a DiftributionbyLots. as C "^8 ] as you have with Inftruments. Eu. This contains fbme of the choiceft of Plutarch's Books of Morals, and \ery fairly written by one very well skill'd in the Greek j I find in thera To much Purity of Thought, that it is my Amazement, how fuch evangelical Notions iliould come into the Heart of a Heathen. This I will prefent to young Uranius, that is a Lover of the Greek Language. Here is one Dial left, and that falls to our Nephalius, as a thrif y Difpenfer of his Time. Neph. We give you thanks, not only for your Prefents, but your Compliments too. For this is not io much a ma- king of Prefents, as Panegyricks. Eu I give you double Thanks, Gentlemen : Firft for taking thefe fmall Matters in fo good Part; and fecondly, for the Comfort I have receiv'd by your learned and pious Difcourfes. What efFeci: my En- tertainment may have upon you I know not, but this f am fure of, you'll leave me wifer and better for it. I know you take no Pieafure in Fiddles or Fools, and much lefs in Dice : Wherefore, if you pleafe, we -will pafs away an Hour in feeing the reft of the Curiofities of my little Palace. Ti. That's the very thing we were about to defirs of you. Eu. There is no need of entreating a Man of his Word. I believe you have feen enough of this Summer Hall. Ic looks three Ways, you fee; and which Wayfbever you turn your Eye, you have a moft delicate Green before you. If we pleafe, we can keep out the Air or Rain, by putting down the Sadies, if either of them be troublefome j and if the Sun is incommodious, we have thick folding Shutters on the out-fide, and thin ones within, to prevent that. When I dine here, I feem to dine in my Garden, not in my Houfe, for the very Walls have their Greens and their Flow- ers intermix'd j and 'tis no ill Painting neither. Here's our Saviour celebrating his laft Supper with his ele6t Difciples. j Here's Herod a keeping his Birth-day with a bloody Ban- I quet. Here's Dives, mention'd in the Gofpel, in the Height % of his Luxury, by and by finking into Hell. And here is Lazarus, driven av^ay from his Doors, by and by to be receiv'd into y^'hra^m's Bofom. Ti. We don't very well know this Story. Eu. It is Cleopatra contending with An- thony, which fliould be moft luxurious ; fhe has drunk down the firft Pearl, and now reaches forth her Hand for the other. Here is the Battel of the Centaurs; and here .Alexander the Great thrufts his Launce through the Body of Cljtus. Thefe Examples preach Sobriety to us at Table, and deter a Man from Gluttony and Excefs. Now let us go into my Library, it is not furniih'd with very many Books, but thofe I have, are very good ones. Ti. This 3 Place [ 115) ] Place carries a Sort of Divinity in ir, every Thing is fo (hU ning. Eu. You have now before you my chiefcft Treafure : You fee nothing at the Table but Glafs and Tin, and I have in my whole^Houfe but one Piece of Pi ite, and that is a gilt: Cupi which I preferve 'verj carefully for the Sake of him that gave it me. This hangin;;^ Globe gives you a Profpedt of the whole World. And here upon the Wall, are the feveral Re- gions of ir defcrib'd more at large. Upon chofe other WallSi you have the Pictures of the mod eminent Authors: There would be no end of Painting them all. In the firft Place, here is Chrifi fitting on the Mounts and ftierching forth his Hand over his Head ; the Father fends a Voice, faying. Hear ye him : The Holy Ghoft, Vv^ith out-ftrerch'd Wings, and in a, Glory, embracing him. Ti. As GcJ fiiall blefs me, a Piece of TFbrk worthy of Apellei. Eu. Adjoining to the Library, there is a little Study, but a very neat one j and 'tis but re- moving a Pidlure, and th^re is a Chimney behind it, ii the Cold be troublefome. In Summ.er-time it paffes for folid Wall, Ti. Every Thing here looks like Jewels; and here's a wonderful pretty Scent. Eu. Above all Things, I love to have my Houfe neat and fvv'eet, and both thefe may be with little Coft. My Library has a little Gallery that looks into the Garden, and there is a Chapel adjoining to it. Ti. The Place itfelf deferves a Deity. Eu. Let us go now to thofe three Walks above the other that you have feen, that look into the Kitchen Garden. Thefe upper Walks have a Profpe£t into both Gardens; but only by Windows v/ith Shutters; eP pecially, in the Walls that have no Profpefl into the inner Garden, and that's for the fafety of the Houfe. Here upon the Left-hand, becaufe there is more Light, and fewer Win- dov.'S, is painted the whole Life of Jefus, out of the Hiftory of the four Evangelifts, as far as to the MifTion of the Holy Ghoft, and the firft Preaching of the Apoftles out of the A6ts; and 'here are Notes upon the Places, that the Sped:a« tor may lee near what Lake, or upon what Mountain fuch or fuch a Thing was done. There are alfo Titles to every Sto-t ry, with an Abftrad of the Contents, as that of our Saviour, J njoill. Be thou clean. Over againft it you have the Types and Prophecies of the Old Teftament ; efpecially, out of the Prophets and Pfilms, Vvhich are little elle but the Life of Chriftand Apoftles related another way. Here I fometimeS walk, difcourfmy; v^ith my jelf, and meditating upon the un- fpeakable Counfel of God, in giving his Son for the Redemp- tion of Mankind. Sometimes my Wife bears me Company, or fomerimes a Friend that takes delight iji pious Things. Ti. Who could be tired with this Houfe? E». Ko Bod^ C ^30 ] that has learn'd to live by himfelf. Upon the upper Border ( as though not fit to be among the reft ) are all the Popes Heads wirh their Titles^ and over againft them the Heads of the defars, for the better taking in the Order of Hiftory. At each Corner, there is a Lodging Room, where I can re- pofe my felF, and have a Prufpe6t of my Orchard, and my little Birds. Here, in the fartheft Nook of the Meadow, is a litde Banquetting Houfe j there I fup fometimes in Sumirxer, and I make life of it, as an Infirmary, if any of my Family be taken ill, with any infedious Difeafe. 27. Some People are of Opinion, that thofe Difeafes are not to be avoided. Eu. Why then do Men fhun a Pit or Poifon ? Or do they fear this the lefs, becaufe they don't fee it? No more is the Poifon feen, that a Bafilisk darts from his Eyes. When Neceffity calls for it, 1 would not ftick to venture my Life : But to do it without any neceffity, is Ralhnefs. There are fome other Things worth your feeing ^ but my Wife fliall ftiew you them : Stay here this three Days if you pleafe, and make my Houfe your Home j entertain your Eyes and your ! Minds, I have a little Bufinefs abroad : I muft ride out to fome of the Neighbouring Towns. Ti. What, a Money Bufinefs } Eu. I would not leave fuch Friends for the Sake ol- receiving a little Money. Ti. Perhaps, you have appoint- ed a hunting Match. Eu. It is a kind of Hunting indeed,] but it is fomething elfe I hunt, than either Boars or Stags. Ti. What is it then ? Eu. I'll tell you : I have a Friend in \ one Town lies dangeroufly ill ; the Phyfician fears his Life, but I am afraid of his Soul : For I don't think he's fo well . prepar'd for his End as a Chriftian fhould be : I'll go and j give him fome pious Admonitions that he may be the better, for, whether he lives or dies. In another Town there are two Men bitterly at odds, they are no ill Men neither, but Men of a very obftinate Temper. If the Matter fhould rife] to a greater Height, I am afraid it would be of ill Confe- quence to more than themfelves : I will do all I can in the | World, to reconcile them^ they are both my Kinfmen.i This is my hunting Match, and if I (hall have good Succefs i in it, we'll drink their Healths. Ti. A very pious Hunting, indeed i we pray heartily, that not Delia but ChriJ} would! give you good Succefs. Eu. 1 had rather obtain this Prey, than have two thoufand Ducats left me for a Legacy. Ti. Will you come back quickly. Eu. Not till I have try'd] every Thing; therefore, I can't fet a Time. In the mean! Time, be as free with any Thing of mine, as though it wercj your own, and enjoy your felves. Ti. God be with you,] forward and backward. TheJ • t 131 ] The Apotheofis of Qaptlo. The Argument. Canonizing^ or entrlng the Incomparahk Man^ John ReucUn, into the Number of the Saints, teaches how much Honour Is due to famous Men^ ivho have hy their Indufiry improved the liberal Sciences. None that has liv'd Well, dies 111. POMP ILIU S, BRAS S ICJNUS. 7)0. Where have you been, with your Spatter- Lafhes ? •^ Br. At Tup7iga. Po. Is there no News there? Br. I can't but admire, that the World fhould run fo ftrangely a gadding after News. I heard a Cartel preach at Lovam, that we fhould have nothing to do with any Thing that is new. To. Indeed, it is a Conceit fit for a Camel. Than Man, (if he be a Man,J ought never to change his old Shoes, or his Shirt, and always to feed upon ftale Eggs, and drink nothing but four Wine. Br. But for all this, you mult know, the good Man does not love old Things fo well, bac that he had rather have his Porridge frefii than liale. Fo. No more of the Camel; but prithee tell me, what News have you.!^ Br. Nay, I have News in my Budget too; but News which he fays is naughc. Fo. But that which is new, wrl be old in time. Now if all old Things be good, and all new Things be bad, then it follows of Confequence, that that which is good at prcfent, has been bad heretofore, and that which ia now bad, will in Time come to be good. Er. According to the Dodrine of the Camel, it mult be fo ; and therefore, hence it follows, that he that Vv'as a young wicked Fool in Time paft, becaufe he was new, will come to be a good One, becaufe he is grown old. Fo. But prithee, let's have the News, be it what it will. Br. The famous triple- tongu'd Phoenix of hQzmxng, John 'ReucUn, is departed this Life. Fo. For certain ? Br. Nay, it is too certain. Po. Why, pray, what Harm is that, for a Man to leave an im- mortal Memory of a good Name and Reputation behind him, and to pafs out of this miferable World, into the So- K 3 ciety ciety of the BlefTed? Br. How do you know that to be the Cafe. Po. It is plain, for he can't die otherwife, who has liv'd as he did, Br. You would fay fo, indeed, if you knew what I know. Po. What's that, I pray. Br. No, no, I mult not tell you. Fo. Why fo } Br. Becaufe he that encrufted me with the Secret, made me promife Silence. Po. Do you entruft me with it upon the fame Condition, and, upon m.y honeft Word, I'll keep Counfel. Br. That honed Word has often deceived me ^ but however, I'll ven- ture^ efpecially, it being a Matter of that Kind, that it is fit all honeft Men fhould know ir. There is at Tt/hinge, a cer- tain Francifcan, a Man accounted offingular Holinefs in every Bodies Opinion but his own. Po. That you mention, is the greatcft Argument in the World of true Piety. Br. If I iiiould tell you his Name, you'd % as much, for you know the Man. Fo. What if I fhall guels at him? Br. Do, if you will. Po. Hold your Ear then. Br. What needs that, when here's no Body within Hearing? Fo. But however, for Fa- fhion Sake. Br. 'Tis the very fame. Po. He is a Man of undoubted Credit. If he fays a Thing, it is to me, as true as the Gofpel. Br. Mind me then, and I'll give you the naked Truth of the Story. My Friend Rcuclin was (ick, in- deed very dangeroufly j but yet, there vvas iome Hopes of his Recovery ^ he was a Man .worthy never to grow old, be fick, or die, One Morning I went to vifit my Francif" can, that he might eafe my Mind of my Trouble by his Dif- courfe. For when my Friend was fick, I \w^s fick too, for I lov'd him as my own Father. Po. Phool There's no Body but lov'dhim, except he were a very bad Man indeed. Br. My Francifcan fays to me, Brajjicanus, leave off grieving, our Beuclin is well. What, faid I, Is he well all on a fudden then ? For but two Days ago, the Dodors gave but little Hopes of him. Then, fays he, he h fo well recover'd, that he will ne- ver be fick again. Don't weep, fays he, (for he faw the Tears {landing in my Eyes) before you have heard the Ma:- ter out. I have not indeed feen the Man this fix Days, but: I pray for him conftandy every Day that goes over my Head. This Morning after Mattins, I laid my felf upon my Couch, ■ and fell into a gende pleafant Slumber. Po. My Mind pre- fages fbme joyful Thing. Br. You have no bad Guefs with you. Methoughts, fays he, I was ftanding by a little Bridge, that leads into a wonderful pleafant Meadow ; the emerald Verdure of the Grafs and Leaves affording fuch a charming Profpedl j the infinite Beauty, and Variety of the Flowers, like little Stars, were fo delightful, and every thing fo fragrant, that all the Fields on this Side the Rivetj by which that blefTed Field was divided 3 ' ' from C ^3?^ ] from the reft, feem'd neither to grow, nor to be green ; but look'd dead, blafted, and withered. And in the Interim, while I was wholly taken up with the Profped, Reuclin, as good Luck would have it, came by ; and as he paft by, gave me his Bleffing in Hebrew. He was gotten half Way over the Bridge before I perceived him, and as I was about to run to him, he iook'd back, and bid me keep off You mull: not come yet, fays be, but five Years hence, you flial! follow me. In the mean Time, do you ftand by a Spedacor, and a Witnefs of what is done. Here I put in a Word, fays I, was 'Reuclin naked, or had he Cloaths on \ was he alone, or bad he Company } He had, fays he, but one Garment, and that was a very white one j you would have faid, it had been a Damask, of a wonderful fhining Whire, and a very pretty Boy with Wings followed him, v/hich I took to be his good Genius, Vo. But had he no evil Genius v/idi him ? Br. Yes, the Francifcan told me, he thought he had. For there followed him a great Way off, fome Birds, that were all over Black, except, that when they fpread their Wings, they feem'd to have Feathers, of a Mixture of white and carnation. He faid, that by their Colour and Cry, one might have taken them for Magpies, but that they \yere fixteen Times as big j about the Size of Vultures, having Combs upon their Heads, with crooked Beaks and Gor-bellies. If there had been but three - of them, one would have takenthem for Harpyes. Vo. And what did thefe Devils attempt to do } Br. They kept at a Diftance, chattering and fqualling at the Hero Reuclin, and were ready to fet upon him, if they durft. Po. What hin- dred them ? Br. Turning upon them, and making the Sign of theCrofs with his Hand at them, he faid. Be gone ye curfed Fiends to a Place that's fitter for you. You have PVork e7iough to do a7nong Mortals, your Madnefs has no Power over vte, that am no-w lified in the Roll of Immortality, The Words were no fooner out of his Mouth, fays the Francifcan, but thele filthy Birds took their Flight, but left fuch a Stink behind them, that a Houfe of Office would have feem'd Oyl of fweec Marjoram, or Ointment of Spikenard to it. He fvvore, he had rather go to Hell, than fnufFup fuch a Perfume again. Po. A Curfe upon thefi Pefts. Br. Bat, hear what the Francifcan told me befides : While I was intent upon theie Things, fays he, St. Jerome was com.e clofe to the Bridge, and faluted Reuclin in thefe Words, God fave thee, ujy mofi holy Covtpa7iion, I am ordered to conduB thee to the Manjions of the hleffed Souls above, 'which the div'me Bounty has appoint-> ed thee as a Reward for thy mofl pious Labours. With that he took out a Garment, and put it upon Reuclin. Then, ■ K I faid [ 134 ] faid L tell me in what Habit or Form St. Jeroim appear'd, was he fo old a,-; they paint him ? Did he wear a Cowl or a Kat, or the Garb of a Cardinal ? or had he a Lion by his Side? Nothing of all thefe, faid hej but his Perfon was comely, which made his Age appear (uch as carried in it much Cooilinefsj but no Deformity. What need had he to have a Lion by his Side, as he is' commonly painted ? His Gown came down to his Heels, as tranfparent as Cry- ftal, and of the fame Faflvion of that he gave to 'ReucUn. It was all over painted