_Litertæ._
Epistle, little Epistles, Writings, Sheets, Letters.
_Magnopere._
After a wonderful Manner, wonderfully, in a greater, or great Manner, in
a wonderful Manner, above Measure, very much, not indifferently (not a
little) mightily, highly, very greatly.
_Me._
My Mind, my Breast, my Eyes, my Heart, _Christian_.
_Delectârunt._
They have affected, recreated, exhilarated with Pleasure, have been a
Pleasure, have delighted, have bath'd me with Pleasure; have been very
sweet, very pleasant, &c.
Now you have Matter, it is your Business to put it together: Let us try.
_Ch._ Thy Letters have very greatly delighted me. Thy Epistle has
wonderfully chear'd me.
_Au._ Turn the Active into a Passive, then it will look with another
Face. As, It can't be said how much I have been chear'd by thy Writings.
_Also by other Verbs effecting the same Thing._
I have received an incredible Pleasure from thy Writings. I have
receiv'd very much Pleasure from your Highness's Letter. Your Writings
have brought me not an indifferent Joy. Your Writings have overwhelmed
me all over with Joy. "But here you can't turn these into Passives, only
in the last, _perfusus gaudio_, as is commonly said, Pleasure was taken
by me, Joy was brought, is not so commonly used, or you must not use so
frequently."
_By Affido._
Thy Letter hath affected me with a singular Pleasure.
_Change it into a Passive._
I am affected with an incredible Pleasure by thy Letter. Thy little
Epistle has brought not a little Joy.
_By_ Sum _and Nouns Adjectives._
Thy Letters have been most pleasant to me many Ways. That Epistle of
thine was, indeed, as acceptable, as any Thing in the World.
_By Nouns Substantives._
Thy Letter was to us an unspeakable Pleasure. Your Letter was an
incredible Pleasure to us.
_Change it into a Negative._
Thy Letter was no small Joy. Nothing in Life could happen more
delightful than thy Letters. "Although I have sometimes already made Use
of this Way, which is not to be pass'd over negligently. For when we
would use _multum, plurimum_, to signify, _singulariter_, we do it by a
contrary Verb." As, _Henry_ loves you mightily: He loves you with no
common Love. Wine pleases me very much: It pleases me not a little. He
is a Man of a singular Wit: A Man of no ordinary Wit. He is a Man of
admirable Learning: He is a Man not of contemptible Learning. _Thomas_
was born in the highest Place of his Family: Not in the lowest Place.
_Austin_ was a most eloquent Man: He was not ineloquent. _Carneades_ the
Orator was noble: Not an ignoble, not an obscure Man. "And the like,
which are very frequently used." But the Mention of a Thing so plain is
enough: Nor are you ignorant, that we make Use of a two-fold Manner of
Speech, of this Kind: For Modesty Sake, especially, if we speak of our
selves; also for Amplification Sake. For we use rightly and elegantly,
not ungrateful, for very grateful; not vulgarly for singularly.
_For Modesty Sake._
I have by my Letters gain'd some Reputation of Learning. I have always
made it my Business not to have the last Place in the Glory of Learning.
The Examples of Amplification are mention'd before: Now let us return to
our own. Nothing ever fell out to me more gratefully, acceptably, than
thy Letter. Nothing ever was a greater Pleasure than your Letter. I
never took so much Pleasure in any Thing, as in thy most loving Letters.
"After this Manner all the before-mention'd Sentences may be vary'd by
an Interrogation." What in Life could be more pleasant than thy Letters?
What has happened to me more sweet, than thy Letter? What has ever
delighted me like your last Letter? And after this Manner you may vary
almost any Sentence.
_Ch._ What shall we do now?
_Au._ We will now turn the whole Sentence a little more at large, that
we may express one Sentence, by a Circumlocution of many Words.
_Ch._ Give Examples.
_Au._ "That which was sometimes express'd by the Noun _incredibile_, and
then again, by the Adverb _incredibiliter_, we will change the Sentence
in some Words." I can't express how much I was delighted with your
Letters. It is very hard for me to write, and you to believe how much
Pleasure your Letter was to me. I am wholly unable to express how I
rejoic'd at your Letter. "And so _in infinitum_: Again, after another
Manner. For hitherto we have varied the Sentences by Negations and
Interrogations, and in the last Place by Infinitives. Now we will vary
by Substantives or Conditionals, after this Manner." Let me die if any
Thing ever was more desired and more pleasant than thy Letters. Let me
perish if any Thing ever was more desired, and more pleasant than thy
Letter. As God shall judge me, nothing in my whole Life ever happen'd
more pleasant than thy Letters. "And also a great many more you may
contrive after this Manner."
_Ch._ What is to be done now?
_Au._ Now we must proceed to Translations, Similitudes and Examples.
_There is a Translation in these._
I have received your Letters, which were sweet as Honey. Your Writings
seem to be nothing but meer Delight. Your Letters are a meer Pleasure;
and a great many of the like Kinds. "But Care is to be taken not to make
Use of harder Translations; such as this that follows,
_Jupiter hybernas canâ nive conspuit Alpes._
such as this is." The Suppers of thy Writings have refreshed me with
most delicious Banquets.
_A Comparison by Simile._
Thy Writings have been sweeter than either _Ambrosia_ or _Nectar_. Thy
Letters have been sweeter to me than any Honey. Your kind Letter has
excell'd even Liquorish, Locusts, and _Attic_ Honey, and Sugar; nay,
even the _Nectar_ and _Ambrosia_ of the Gods. "And here, whatsoever is
ennobled with Sweetness, may be brought into the Comparison."
_From Examples._
I will never be induc'd to believe, that _Hero_ receiv'd the Letters of
her _Leander_, either with greater Pleasure, or more Kisses, than I
received yours. I can scarce believe that _Scipio_, for the Overthrow of
_Carthage_, or _Paulus Æmylius_, for the taking of _Perseus_, ever
triumphed more magnificently than I did, when the Post-man gave me your
most charming Letter. "There are a thousand Things of this Nature, that
may be found in Poets and Historians. Likewise Similitudes are borrow'd
from Natural Philosophy; the Nature of a great many of which, it is
necessary to keep in Memory. Now if you please, we will try in another
Sentence."
_I will never forget you while I live._
I will always remember you, as long as I live. Forgetfulness of you,
shall never seize me as long as I live. I will leave off to live, before
I will to remember you.
_By Comparisons._
If the Body can get rid of its Shadow, then this Mind of mine may forget
you. The River _Lethe_ itself shall never be able to wash away your
Memory.
"Besides, by an Impossibility, or after the Manner of Poets by
contraries.
_Dum juga montis aper, fluvios dum piscis amabit.
Ante leves ergo pastentur in athere cervi._
which is no hard Matter to invent." But lest I should seem tedious, at
the present let these suffice: At another Time, if you please, we will
talk more copiously of this Matter.
_Ch._ I thought, _Austin_, you had been quite exhausted by this Time.
But thou hast shewn me a new Treasure beyond what I expected, which if
you shall pursue, I perceive you'll sooner want Time than Words.
_Au._ If I can perform this with my little Learning, and indifferent
Genius, what do you think _Cicero_ himself could do, who is storied to
have vy'd with _Roscius_ the Player? But the Sun is going to leave us;
and the Dew rises; it is best to imitate the Birds, to go Home, and hide
ourselves in Bed. Therefore, sweet _Christian_, farewell till to Morrow.
_Ch._ Fare you well likewise, most learned _Austin._
_The RELIGIOUS TREAT._
The ARGUMENT.
_This religious Treat teaches what ought to be the
Table-Talk of Christians. The Nature of Things is not
dumb, but very loquacious, affording Matter of
Contemplation. The Description of a neat Garden, where
there is a Variety of Discourse concerning Herbs. Of
Marjoram, Celandine, Wolfs-Bane, Hellebore. Of Beasts,
Scorpions, the Chamæleon, the Basilisk; of Sows_, Indian
_Ants, Dolphins, and of the Gardens of_ Alcinous. _Tables
were esteemed sacred by the very Heathens themselves. Of
washing Hands before Meat. A Grace before Meat out of_
Chrysostom. _Age is to be honoured, and for what Reason.
The Reading of the Scriptures very useful at Meals. That
Lay Persons may Discourse concerning the Scriptures. The
21st of_ Prov. _and 1st_ Ver. _illustrated. How God hates
Sacrifices, in Comparison of Mercy_, Hos. 6. _No Body is
hurt but by himself. That Persons in Wine speak true.
That it was unlawful for the_ Ægyptian _Priests to drink
Wine. The_ I Cor. 6. _opened. All Things are lawful for
me. The Spirit of Christ was in the Heathens and Poets._
Scotus _is slighted in Comparison of_ Cicero _and_
Plutarch. _A Place is cited out of_ Cicero _and_ Cato
Major, _and commended;_ dare omni petenti, give to every
one that asketh, _how it is to be understood. We ought
to give to Christ's Poor, and not to Monasteries. The
Custom of burying in Churches blam'd. That we ought to
give by Choice, how much, to whom, and to what End. We
ought to deny ourselves of something that we may give it
to the Poor_. No Body can serve two Masters, _is
explained. A Grace after Meat out of St._ Chrysostom.
EUSEBIUS, TIMOTHY, THEOPHILUS, CHRYSOGLOTTUS, URANIUS, SOPHRONIUS,
EULALIUS, THEODIDACTUS, NEPHALIUS.
_Eu._ I admire that any Body can delight to live in smoaky Cities, when
every Thing is so fresh and pleasant in the Country.
_Ti._ All are not pleased with the Sight of Flowers, springing Meadows,
Fountains, or Rivers: Or, if they do take a Pleasure in 'em, there is
something else, in which they take more. For 'tis with Pleasure, as it
is with Wedges, one drives out another.
_Eu._ You speak perhaps of Usurers, or covetous Traders; which, indeed,
are all one.
_Ti._ I do speak of them; but not of them only, I assure you; but of a
thousand other Sorts of People, even to the very Priests and Monks, who
for the Sake of Gain, make Choice of the most populous Cities for their
Habitation, not following the Opinion of _Plato_ or _Pythagoras_ in this
Practice; but rather that of a certain blind Beggar, who loved to be
where he was crowded; because, as he said, the more People, the more
Profit.
_Eu._ Prithee let's leave the blind Beggar and his Gain: We are
Philosophers.
_Ti._ So was _Socrates_ a Philosopher, and yet he preferr'd a Town Life
before a Country one; because, he being desirous of Knowledge, had there
the Opportunity of improving it. In the Country, 'tis true, there are
Woods, Gardens, Fountains and Brooks, that entertain the Sight, but
they are all mute, and therefore teach a Man nothing.
_Eu._ I know _Socrates_ puts the Case of a Man's walking alone in the
Fields; although, in my Opinion, there Nature is not dumb, but talkative
enough, and speaks to the Instruction of a Man that has but a good Will,
and a Capacity to learn. What does the beautiful Face of the Spring do,
but proclaim the equal Wisdom and Goodness of the Creator? And how many
excellent Things did _Socrates_ in his Retirement, both teach his
_Phædrus_, and learn from him?
_Ti._ If a Man could have such pleasant Company, I confess, no life in
the World could be pleasanter than a Country Life.
_Eu._ Have you a Mind to make Tryal of it? If you have, come take a
Dinner with me to Morrow: I have a pretty neat little Country House, a
little Way out of Town.
_Ti._ We are too many of us; we shall eat you out of House and Home.
_Eu._ Never fear that, you're to expect only a Garden Treat, of such
Chear as I need not go to Market for. The Wine is of my own Growth; the
Pompions, the Melons, the Figs, the Pears, the Apples and Nuts, are
offered to you by the Trees themselves; you need but gape, and they'll
fall into your Mouth, as it is in the _fortunate Islands_, if we may
give Credit to _Lucian_. Or, it may be, we may get a Pullet out of the
Hen-roost, or so.
_Ti._ Upon these Terms we'll be your Guests.
_Eu._ And let every Man bring his Friend along with him, and then, as
you now are four, we shall be the just Number of the Muses.
_Ti._ A Match.
_Eu._ And take Notice, that I shall only find Meat, you are to bring
your own Sauce.
_Ti._ What Sauce do you mean, Pepper, or Sugar?
_Eu._ No, no, something that's cheaper, but more savoury.
_Ti._ What's that?
_Eu._ A good Stomach. A light Supper to Night, and a little Walk to
Morrow Morning, and that you may thank my Country House for. But at what
Hour do you please to dine at?
_Ti._ At ten a Clock. Before it grows too hot.
_Eu._ I'll give Order accordingly.
_Boy._ Sir, the Gentlemen are come.
_Eu._ You are welcome, Gentlemen, that you are come according to your
Words; but you're twice as welcome for coming so early, and bringing the
best of Company along with you. There are some Persons who are guilty of
an unmannerly Civility, in making their Host wait for them.
_Ti._ We came the earlier, that we might have Time enough to view all
the Curiosities of your Palace; for we have heard that it is so
admirably contrived every where, as that it speaks who's the Master of
it.
_Eu._ And you will see a Palace worthy of such a Prince. This little
Nest is to me more than a Court, and if he may be said to reign that
lives at Liberty according to his Mind, I reign here. But I think it
will be best, while the Wench in the Kitchen provides us a Salad, and it
is the cool of the Morning, to take a Walk to see the Gardens.
_Ti._ Have you any other beside this? For truly this is a wonderful neat
one, and with a pleasing Aspect salutes a Man at his entring in, and
bids him welcome.
_Eu._ Let every Man gather a Nosegay, that may put by any worse Scent he
may meet with within Doors. Every one likes not the same Scent,
therefore let every one take what he likes. Don't be sparing, for this
Place lies in a Manner common; I never shut it up but a-Nights.
_Ti._ St. Peter keeps the Gates, I perceive.
_Eu._ I like this Porter better than the _Mercuries_, Centaurs, and
other fictitious Monsters, that some paint upon their Doors.
_Ti._ And 'tis more suitable to a Christian too.
_Eu._ Nor is my Porter dumb, for he speaks to you in Three Languages.
_Ti._ What does he say?
_Eu._ Read it yourself.
_Ti._ It is too far off for my Eyes.
_Eu._ Here's a reading Glass, that will make you another _Lynceus._
_Ti._ I see the Latin. _Si vis ad vitam ingredi, serva mandata_, Mat.
19, 17. If thou wilt, enter into Life, keep the Commandments.
_Eu._ Now read the _Greek_.
_Ti._ I see the _Greek_, but I don't well know what to make on't; I'll
refer that to _Theophilus_, who's never without _Greek_ in his Mouth.
_Th._ [Greek: Metanoêsate kai epistrepsate. Praxeôn tô tritô.] _Repent
and be converted._ Acts 3. 19.
_Ch._ I'll take the _Hebrew_ upon myself, [Hebrew: vetsadik be'emunato
yihyeh] _And the Just shall live by Faithfulness._
_Eu._ Does he seem to be an unmannerly Porter, who at first Dash, bids
us turn from our Iniquities, and apply our selves to Godliness, and then
tells us, that Salvation comes not from the Works of the Law; but from
the Faith of the Gospel; and last of all, that the Way to eternal Life,
is by the Observance of evangelical Precepts.
_Ti._ And see the Chapel there on the right Hand that he directs us to,
it is a very fine one. Upon the Altar there's _Jesus Christ_ looking up
to Heaven, and pointing with his right Hand towards God the Father, and
the holy Spirit; and with his Left, he seems to court and invite all
Comers.
_Eu._ Nor is he mute: You see the _Latin; Ego sum via, veritas, et vita;
I am the Way, the Truth, and the Life._ [Greek: Egô eimi to alpha kai to
ômega.] In _Hebrew_, [Hebrew: Lechu banim shim'uh li, yr'at adonai
alamdeichem] _Come, ye Children, hearken unto me; I will teach you the
fear of the Lord._
_Ti._ Truly the Lord _Jesus_ salutes us with a good Omen.
_Eu._ But that we may not seem uncivil, it is meet that we pay back an
Acknowledgment, and pray that since we can do nothing of ourselves, he
would vouchsafe of his infinite Goodness to keep us from ever straying
out of the Path of Life; but that we casting away _Jewish_ Ceremonies,
and the Delusions of the World, he would guide us by the Truth of the
Gospel to everlasting Life, drawing us of himself to himself.
_Ti._ It is most reasonable that we should pray, and the Place invites
us to it.
_Eu._ The Pleasantness of the Garden draws a great many Persons to it;
and 'tis a rare Thing that any Passes by Jesus without an Ejaculation. I
have made him Keeper, not only of my Garden, but of all my Possessions,
and of both Body and Mind, instead of filthy _Priapus_. Here is you see
a little Fountain pleasantly bubbling with wholsome Waters, this in some
Measure represents that only Fountain of Life, that by its divine
Streams, refreshes all that are weary and heavy laden; which the Soul,
tired with the Evils of this World, pants after, just as the Hart in the
Psalmist does after the Water Brooks, having tasted of the Flesh of
Serpents. From this Fountain, whoever thirsts, may drink _gratis_. Some
make it a Matter of Religion to sprinkle themselves with it; and others
for the Sake of Religion, and not of Thirst, drink of it. You are loath,
I perceive, to leave this Place: But it is Time to go to see this little
square Garden that is wall'd in, 'tis a neater one than the other. What
is to be seen within Doors, you shall see after Dinner, when the Heat of
the Sun keeps us at Home for some Hours like Snails.
_Ti._ Bless me! What a delightful Prospect is here.
_Eu._ All this Place was designed for a Pleasure Garden, but for honest
Pleasure; for the Entertainment of the Sight, the recreating the
Nostrils, and refreshing the Mind; nothing grows here but sweet Herbs,
nor every Sort of them, but only choice ones, and every Kind has its Bed
by itself.
_Ti._ I am now convinced that Plants are not mute with you.
_Eu._ You are in the Right; others have magnificent Houses, but mine is
made for Conversation, so that I can never be alone in it, and so you'll
say, when you have seen it all. As the several Plants are as it were
form'd into several Troops, so every Troop has its Standard to itself,
with a peculiar Motto, as this Marjoram's is, _Abstine, sus, non tibi
spiro: Keep off, Sow, I don't breathe my Perfume for thee_; for though
it be of a very fragrant Scent, yet Sows have a natural Aversion to it:
And so every Sort has its Title, denoting the peculiar Virtue of the
Plant.
_Ti._ I have seen nothing yet more delightful than this little Fountain,
which being in the midst of them, does as it were smile upon all the
Plants, and promises them Refreshment against the scorching Heat of the
Sun. But this little Channel which shews the Water to the Eye so
advantageously, and divides the Garden every where at such equal
Distances, that it shews all the Flowers over on both Sides again, as in
a Looking-glass, is it made of Marble?
_Eu._ Marble, quoth thee, how should Marble come hither? It is a
counterfeit Marble, made of a sort of Loam, and a whitish Colour given
it in the Glasing.
_Ti._ But where does this delicious Rivulet discharge itself at last?
_Eu._ Just as it is with human Obligations, when we have served our own
Turns: After this has pleasured our Eyes, it washes our Kitchen, and
passes through the Sink into the common Shore.
_Ti._ That's very hard-hearted, as I am a Christian.
_Eu._ It had been hard-hearted, if the divine Bounty of Providence had
not appointed it for this Use. We are then hard-hearted, when we pollute
the Fountain of divine Truth, that is much more pleasant than this, and
was given us for the refreshing and purging our Minds from our Lusts and
vicious Appetites, abusing the unspeakable Bounty of God: For we make no
bad Use of the Water, if we put it to the several Uses for which he
appointed it, who supplies every Thing abundantly for human Use.
_Ti._ You say right: But how comes it about, that all your artificial
Hedges are green too?
_Eu._ Because I would have every Thing green here. Some are for a
Mixture of Red, because that sets off Green: But I like this best, as
every Man has his Fancy, though it be but in a Garden.
_Ti._ The Garden is very fine of itself; but methinks these three Walks
take off very much from the Lightsomeness and Pleasantness of it.
_Eu._ Here I either study or walk alone, or talk with a Friend, or eat,
as the Humour takes me.
_Ti._ Those speckled, wonderful, pretty party-coloured Pillars, that at
equal Distances support that Edifice, are they Marble?
_Eu._ Of the same Marble that this Channel is made of.
_Ti._ In Truth, a pretty Cheat, I should have sworn they had been
Marble.
_Eu._ For this Reason then, take Care that you neither believe, nor
swear any Thing rashly: You see how a Man may be mistaken. What I want
in Wealth, I supply by Invention.
_Ti._ Could you not be content with so neat, and well furnished a Garden
in Substance, without other Gardens in Picture besides?
_Eu._ In the first Place, one Garden will not hold all Sorts of Plants;
and in the second, 'tis a double Pleasure, to see a painted Flower vie
with the Life; and in one we contemplate the Artifice of Nature, in the
other the Skill of the Painter; and in both, the Goodness of God, who
gives all Things for our Use, in every Thing equally admirable and
amiable: And in the last Place, a Garden is not always green; nor the
Flowers always fresh; but this Garden is fresh and green all the Winter.
_Ti._ But it is not fragrant.
_Eu._ But then on the other Hand it wants no dressing.
_Ti._ It only delights the Eye.
_Eu._ But then it does that always.
_Ti._ Pictures themselves grow old.
_Eu._ They do so; but yet they out-live us; and besides, whereas we are
the worse for Age, they are the better for it.
_Ti._ That's too true, if it could be otherwise.
_Eu._ In this Walk that looks toward the West, I take the Benefit of the
Morning Sun; in that which looks toward the East, I take the Cool of the
Evening; in that which looks toward the South, but lies open to the
North, I take Sanctuary against the Heats of the Meridian Sun; but we'll
walk 'em over, if you please, and take a nearer View of them: See how
green 'tis under Foot, and you have the Beauty of painted Flowers in the
very Chequers of the Pavement. This Wood, that you see painted upon this
Wall, affords me a great Variety of Prospect: For in the first Place, as
many Trees as you see, so many Sorts of Trees you see; and all express'd
to the Life. As many Birds as you see, so many Kinds you see; especially
if there be any scarce Ones, and remarkable upon any Account. For as for
Geese, Hens, and Ducks, it is not worth While to draw them. Underneath
are four-footed Creatures, or such Birds as live upon the Ground, after
the Manner of Quadrupedes.
_Ti._ The Variety indeed is wonderful, and every Thing is in Action,
either doing or saying something. There's an Owl sits peeping through
the Leaves, what says she?
_Eu._ She speaks _Greek_; she says, [Greek: Sôphronei, ou pasin
hiptêmi], she commands us to act advisedly; _I do not fly to all_;
because an inconsiderate Rashness does not fall out happily to all
Persons. There is an Eagle quarrying upon a Hare, and a Beetle
interceding to no Purpose; there is a Wren stands by the Beetle, and she
is a mortal Enemy to the Eagle.
_Ti._ What has this Swallow got in her Mouth?
_Eu._ The Herb Celandine; don't you know the Plant? with it, she
restores Sight to her blind young Ones.
_Ti._ What odd Sort of Lizard is this?
_Eu._ It is not a Lizard, but a Chamæleon.
_Ti._ Is this the Chamæleon, there is so much Talk of? I thought it had
been a Beast twice as big as a Lion, and the Name is twice as long too.
_En._ This Chamæleon is always gaping, and always hungry. This is a
wild Fig-Tree, and that is his Aversion. He is otherwise harmless; and
yet the little gaping Creature has Poison in him too, that you mayn't
contemn him.
_Ti._ But I don't see him change his Colour.
_Eu._ True; because he does not change his Place; when he changes his
Place, you will see him change his Colour too.
_Ti._ What's the Meaning of that Piper?
_Eu._ Don't you see a Camel there dancing hard by?
_Ti._ I see a very pleasant Fancy; the Ape pipes, and the Camel dances.
_Eu._ But it would require at least three Days to run through the
Particulars one by one; it will be enough at present to take a cursory
View of them. You have in the first Spot, all Sorts of famous Plants
painted to the Life: And to increase the Wonder, here are the strongest
Poisons in the World, which you may not only look upon, but handle too
without Danger.
_Ti._ Look ye, here is a Scorpion, an Animal very seldom seen in this
Country; but very frequent in _Italy_, and very mischievous too: But the
Colour in the Picture seems not to be natural.
_Eu._ Why so?
_Ti._ It seems too pale methinks; for those in _Italy_ are blacker.
_Eu._ Don't you know the Herb it has fallen upon?
_Ti._ Not very well.
_Eu._ That's no Wonder, for it does not grow in these Parts: It is
Wolf's-bane, so deadly a Poison, that upon the very touch of it, a
Scorpion is stupified, grows pale, and yields himself overcome; but when
he is hurt with one Poison, he seeks his Remedy with another. Do you see
the two Sorts of Hellebore hard by; if the Scorpion can but get himself
clear of the Wolf's-bane, and get to the white Hellebore, he recovers
his former Vigour, by the very Touch of a different Poison.
_Ti._ Then the Scorpion is undone, for he is never like to get off from
the Wolfs'-bane. But do Scorpions speak here?
_Eu._ Yes, they do, and speak _Greek_ too.
_Ti._ What does he say?
_Eu._ [Greek: Eure theos ton alitron], _God hath found out the Guilty._
Here besides the Grass, you see all Sorts of Serpents. Here is the
Basilisk, that is not only formidable for his Poison; but the very Flash
of his Eyes is also mortal.
_Ti._ And he says something too.
_Eu._ Yes, he says, _Oderint, dum metuant; Let them hate me, so they
fear me._
_Ti._ Spoken like a King entirely.
_Eu._ Like a Tyrant rather, not at all like a King. Here a Lizard fights
with a Viper, and here lies the _Dipsas_ Serpent upon the Catch, hid
under the Shell of an _Estridge_ Egg. Here you see the whole Policy of
the Ant, which we are call'd upon to imitate by _Solomon_ and _Horace_.
Here are _Indian_ Ants that carry Gold, and hoard it up.
_Ti._ O good God! how is it possible for a Man to be weary of this
Entertainment.
_Eu._ And yet at some other Time you shall see I'll give you your Belly
full of it. Now look before you at a Distance, there is a third Wall,
where you have Lakes, Rivers, and Seas, and all Sorts of rare Fishes.
This is the River _Nile_, in which you see the _Dolphin_, that natural
Friend to Mankind, fighting with a _Crocodile_, Man's deadly Enemy. Upon
the Banks and Shores you see several amphibious Creatures, as Crabs,
Seals, Beavers. Here is a Polypus, a Catcher catch'd by an Oyster.
_Ti._ What does he say? [Greek: airôn airoumai]; _The Taker taken._ The
Painter has made the Water wonderfully transparent.
_Eu._ If he had not done so, we should have wanted other Eyes. Just by
there's another Polypus playing upon the Face of the Sea like a little
Cock-Boat; and there you see a Torpedo lying along upon the Sands, both
of a Colour, you may touch them here with your Hand without any Danger.
But we must go to something else, for these Things feed the Eye, but not
the Belly.
_Ti._ Have you any more to be seen then?
_Eu._ You shall see what the Back-side affords us by and by. Here's an
indifferent large Garden parted: The one a Kitchen Garden, that is my
Wife's and the Family's; the other is a Physick Garden, containing the
choicest physical Herbs. At the left Hand there is an open Meadow, that
is only a green Plot enclos'd with a quick-set Hedge. There sometimes I
take the Air, and divert myself with good Company. Upon the right Hand
there's an Orchard, where, when you have Leisure, you shall see a great
Variety of foreign Trees, that I have brought by Degrees to endure this
Climate.
_Ti._ O wonderful! the King himself has not such a Seat.
_Eu._ At the End of the upper Walk there's an Aviary, which I'll shew
you after Dinner, and there you'll see various Forms, and hear various
Tongues, and their Humours are as various. Among some of them there is
an Agreeableness and mutual Love, and among others an irreconcilable
Aversion: And then they are so tame and familiar, that when I'm at
Supper, they'll come flying in at the Window to me, even to the Table,
and take the Meat out of my Hands. If at any Time I am upon the
Draw-Bridge you see there, talking, perhaps with a Friend, they'll some
of them sit hearkening, others of them will perch upon my Shoulders or
Arms, without any Sort of Fear, for they find that no Body hurts them.
At the further End of the Orchard I have my Bees, which is a Sight worth
seeing. But I must not show you any more now, that I may have something
to entertain you with by and by. I'll shew you the rest after Dinner.
_Boy._ Sir, my Mistress and Maid say that the Dinner will be spoil'd.
_Eu._ Bid her have a little Patience, and we'll come presently. My
friends, let us wash, that we may come to the Table with clean Hands as
well as Hearts. The very _Pagans_ us'd a Kind of Reverence in this Case;
how much more then should _Christians_ do it; if it were but in
Imitation of that sacred Solemnity of our Saviour with his Disciples at
his last Supper: And thence comes the Custom of washing of Hands, that
if any Thing of Hatred, Ill-Will, or any Pollution should remain in the
Mind of any one, he might purge it out, before he sits down at the
Table. For it is my Opinion, that the Food is the wholesomer for the
Body, if taken with a purified Mind.
_Ti._ We believe that it is a certain Truth.
_Eu. Christ_ himself gave us this Example, that we should sit down to
the Table with a Hymn; and I take it from this, that we frequently read
in the Evangelists, that he bless'd or gave Thanks to his Father before
he broke Bread, and that he concluded with giving of Thanks: And if you
please, I'll say you a Grace that St. _Chrysostom_ commends to the Skies
in one of his Homilies, which he himself interpreted.
_Ti._ We desire you would.
_Eu._ Blessed be thou, O God, who has fed me from my Youth up, and
providest Food for all Flesh: Fill thou our Hearts with Joy and
Gladness, that partaking plentifully of thy Bounty, we may abound to
every good Work, through _Christ Jesus_ our Lord, with whom, to thee and
the Holy Ghost, be Glory, Honour, and Power, World without End. _Amen._
_Eu._ Now sit down, and let every Man take his Friend next him: The
first Place is yours, _Timothy_, in Right of your Grey Hairs.
_Ti._ The only Thing in the World that gives a Title to it.
_Eu._ We can only judge of what we see, and must leave the rest to God.
_Sophronius_, keep you close to your Principal. _Theophilus_ and
_Eulalius_, do you take the right Side of the Table; _Chrysoglottus_ and
_Theodidactus_ they shall have the left. _Uranius_ and _Nephalius_ must
make a Shift with what is left. I'll keep this Corner.
_Ti._ This must not be, the Master of the House ought to take the first
Place.
_Eu._ The House is as much yours as mine, Gentlemen; however, if I may
rule within my own Jurisdiction, I'll sit where I please, and I have
made my Choice already. Now may Christ, the Enlivener of all, and
without whom nothing can be pleasant, vouchsafe to be with us, and
exhilarate our Minds by his Presence.
_Ti._ I hope he will be pleased so to do; but where shall he sit, for
the Places are all taken up?
_Eu._ I would have him in every Morsel and Drop that we eat and drink;
but especially, in our Minds. And the better to fit us for the Reception
of so divine a Guest, if you will, you shall have some Portion of
Scripture read in the Interim; but so that you shall not let that hinder
you from eating your Dinner heartily.
_Ti._ We will eat heartily, and attend diligently.
_Eu._ This Entertainment pleases me so much the better, because it
diverts vain and frivolous Discourse, and affords Matter of profitable
Conversation: I am not of their Mind, who think no Entertainment
diverting, that does not abound with foolish wanton Stories, and bawdy
Songs. There is pure Joy springs from a clear and pure Conscience; and
those are the happy Conversations, where such Things are mentioned, that
we can reflect upon afterwards with Satisfaction and Delight; and not
such as we shall afterwards be ashamed of, and have Occasion to repent
of.
_Ti._ It were well if we were all as careful to consider those Things as
we are sure they are true.
_Eu._ And besides, these Things have not only a certain and valuable
Profit in them, but one Month's Use of them, would make them become
pleasant too.
_Ti._ And therefore it is the best Course we can take to accustom
ourselves to that which is best.
_Eu._ Read us something, Boy, and speak out distinctly.
_Boy._ Prov. xxi. _The King's Heart is in the Hand of the Lord; as the
Rivers of Waters, he turneth it whither soever he will. Every Man is
right in his own Eyes, but the Lord pondereth the Hearts. To do Justice
and Judgment, is more acceptable to the Lord than Sacrifice_, ver. 1, 2,
3.
_Eu._ Hold there, that's enough; for it is better to take down a little
with an Appetite, than to devour more than a Man can digest.
_Ti._ 'Tis better, I must confess, in more Cases than this: _Pliny_
would have one never have _Tully's_ Offices out of ones Hand; and in my
Opinion, it were well if all Persons, but especially Statesmen, had him
every Word by Heart: And as for this little Book of Proverbs, I have
always look'd upon it the best Manual we can carry about with us.
_Eu._ I knew our Dinner would be unsavoury, and therefore I procured
this Sauce.
_Ti._ Here is nothing but what is very good; but if you had given us
this Lecture to a Dish of Beets only, without either Pepper, Wine or
Vinegar, it would have been a delicious Treat.
_Eu._ I could commend it with a better Grace, if I did but perfectly
understand what I have heard. And I would we had some able Divine among
us, that did not only understand it, but would thoroughly expound it.
But I don't know how far it may be lawful for us Laymen to descant upon
these Matters.
_Ti._ Indeed, I see no Hurt in't, even for a _Tarpawlin_ to do it,
abating the Rashness of passing Sentence in the Case. And who knows but
that _Christ_ himself (who has promis'd to be present, where two or
three are gathered together in his Name) may vouchsafe his Assistance to
us, that are a much larger Congregation.
_Eu._ What if we should take these three Verses, and divide 'em among us
nine Guests?
_Guests._ We like it well, provided the Master of the Feast lead the
Way.
_Eu._ I would not refuse it; but that I am afraid I shall entertain you
worse in my Exposition, than I do in my Dinner: But however, Ceremony
apart, that I may not seem to want much Persuasion, omitting other
Meanings that Interpreters put upon the Place: This seems to me to be
the moral Sense; "That private Men may be wrought upon by Admonition,
Reproofs, Laws and Menaces; but Kings who are above Fear, the more they
are opposed, the fiercer their Displeasure; and therefore Kings, as
often as they are resolutely bent upon any, should be left to
themselves: Not in respect of any Confidence of the Goodness of their
Inclinations; but because God many Times makes Use of their Follies and
Wickedness, as the Instruments for the Punishment of the Wicked." As he
forbad that _Nebuchodonosor_ should be resisted, because he had
determin'd to chastise his People by him, as an Instrument. And
peradventure, that which _Job_ says, looks this Way: _Who maketh the
Hypocrite reign for the Sins of his People._ And perhaps, that which
_David_ says, bewailing his Sin, has the same Tendency: _Against thee
only have I sinned, and done this Evil in thy Sight:_ Not as if the
Iniquity of Kings were not fatal to the People; but because there is
none that has Authority to condemn them, but God, from whose Judgment
there is indeed no Appeal, be the Person never so great.
_Ti._ I like the Interpretation well enough thus far; but what is meant
by _the Rivers of Waters?_
_Eu._ There is a Similitude made Use of that explains it. The Wrath of a
King is impetuous and unruly, and not to be led this Way or that Way,
but presses forward with a restless Fury: As the Sea spreads itself over
the Land, and flows sometimes this Way, and sometimes that Way, not
sparing Pastures nor Palaces, and sometimes buries in its own Bowels all
that stands in its Way; and if you should attempt to stop its Course, or
to turn it another Way, you may e'en as well let it alone: Whereas, let
it but alone, and it will sink of itself, as it happens in many great
Rivers, as is storied of _Achelous._ There is less Injury done by
quietly yielding, than by violently resisting.
_Ti._ Is there no Remedy then against the Unruliness of wicked Kings?
_Eu._ The first will be, not to receive a Lion into the City: The
second, is to tie him up by parliamentary and municipal Laws, that he
can't easily break out into Tyranny: But the best of all would be, to
train him up from his Childhood, in the Principles of Piety and Virtue,
and to form his Will, before he understands his Power. Good Counsels and
Persuasions go a great Way, provided they be seasonable and gentle. But
the last Resort must be to beg of God, to incline the King's Heart to
those Things that are becoming a Christian King.
_Ti._ Do you excuse yourself, because you are a Layman? If I were a
Batchelor in Divinity, I should value myself upon this Interpretation.
_Eu._ I can't tell whether it is right or wrong, it is enough for me if
it were not impious or heretical. However, I have done what you required
of me; and now, according to the Rules of Conversation, 'tis my Turn to
hear your Opinion.
_Ti._ The Compliment you pass'd upon my grey Hairs, gives me some kind
of Title to speak next to the Text, which will bear yet a more
mysterious Meaning.
_Eu._ I believe it may, and I should be glad to hear it.
_Ti._ "By the Word King, may be meant, a Man so perfected, as to have
wholly subdued his Lusts, and to be led by the Impulse of the Divine
Spirit only. Now perhaps it may not be proper to tie up such a Person to
the Conditions of human Laws; but to leave him to his Master, by whom he
is govern'd: Nor is he to be judg'd according to the Measures by which
the Frailty of imperfect Men advances towards true Holiness; but if he
steers another Course, we ought to say with St. _Paul, God hath accepted
him, and to his own Master he stands or falls. He that is spiritual,
judgeth of all Things, but he himself is judged of no Man_." To such,
therefore, let no Man prescribe; for the Lord, who hath appointed Bounds
to the Seas and Rivers, hath the Heart of the King in his Hand, and
inclines it which Way soever it pleases him: What need is there to
prescribe to him, that does of his own accord better Things than human
Laws oblige him to? Or, how great a Rashness were it, to bind that
Person by human Constitutions, who, it is manifest, by evident Tokens,
is directed by the Inspirations of the Holy Spirit.
_Eu._ O _Timothy_, thou hast not only got grey Hairs on this Head, but
you have likewise a Mind venerable for experimental Knowledge. And I
would to God, that we had more such Kings as this King of yours among
Christians, who, indeed, all of them ought to be such. But we have dwelt
long enough upon our Eggs and Herbs; let them be taken away, and
something else set in their Room.
_Ti._ We have done so well already on this Ovation, that there is no
Need of any more, either of Supplication or Triumph.
_Eu._ But since, by God's Assistance, we have succeeded so well in the
first Verse, I wish your _Umbra_ would explain the other, which seems to
me a little more obscure.
_Soph._ If you'll put a good Construction upon what I shall say, I will
give you my Thoughts upon it. How else can a Shadow pretend to give
Light to any Thing?
_Eu._ I undertake that for all the Company; such Shadows as you give as
much Light as our Eyes will well bear.
_Soph._ The same Thing seems to be meant here, that _Paul_ says: _That
there are several Ways of Life, that lead to Holiness_. Some affect the
Ministry, some Celibacy, others a married State; some a retired Life,
others publick Administrations of the Government, according to the
various Dispositions of their Bodies and Minds: Again, to one Man all
Meats are indifferent, another puts a Difference betwixt this Meat and
that; another he makes a Difference of Days, another thinks every Day
alike. In these Things St. _Paul_ would have every one enjoy his own
Freedom of Mind, without reproaching another; nor should we censure any
Man in those Cases, but leave him to be judg'd by him that weigheth the
Heart. It oftentimes happens, that he that eats may be more acceptable
to God, than he that forbears; and he that breaks a Holy-day, than he
that seems to observe it; and he that marries, is more acceptable to
God, than a great many that live single. I who am but a Shadow, have
spoken my Mind.
_Eu._ I wish I could have Conversation with such Shadows often. I think
you have hit the Nail on the Head: But here is one that has lived a
Batchelor, and not of the Number of Saints, who have made themselves
Eunuchs for the Sake of the Kingdom of God but was made so by force, to
gratify our Bellies, _till God shall destroy both them and Meats_. It is
a Capon of my own feeding. I am a great Lover of boil'd Meats. This is a
very good Soop, and these are choice Lettuces that are in it. Pray every
one help himself to what he likes best. But that you may not be
deceiv'd, I tell you, that we have a Course of Roast a coming, and after
that some small Desert, and so conclude.
_Ti._ But we exclude your Wife from Table.
_Eu._ When you bring your own Wives, mine shall keep them Company. She
would, if she were here, be nothing but a Mute in our Company. She talks
with more Freedom among the Women, and we are more at Liberty to
philosophise. And besides that, there would be Danger, lest we should be
serv'd as _Socrates_ was, when he had several Philosophers at Table with
him, who took more Pleasure in talking than they did in eating, and held
a long Dispute, had all their Meat thrown on the Floor by _Xantippe_,
who in a Rage overturn'd the Table.
_Ti._ I believe you have nothing of that to be afraid of: She's one of
the best-humour'd Women in the World.
_Eu._ She is such a one indeed, that I should be loath to change her if
I might; and I look upon myself to be very happy upon that Account. Nor
do I like their Opinion, who think a Man happy, because he never had a
Wife; I approve rather what the _Hebrew_ Sage said, _He that has a good
Wife has a good Lot_.
_Ti._ It is commonly our own Fault, if our Wives be bad, either for
loving such as are bad, or making them so; or else for not teaching them
better.
_Eu._ You say very right, but all this While I want to hear the third
Verse expounded: And methinks the divine _Theophilus_ looks as if he had
a Mind to do it.
_Theo._ Truly my Mind was upon my Belly; but however, I'll speak my
Mind, since I may do it without Offence.
_Eu._ Nay, it will be a Favour to us if you should happen to be in any
Error, because by that Means you will give us Occasion of finding the
Truth.
_Th._ The Sentence seems to be of the same Importance with that the Lord
expresses by the Prophet _Hosea_, Chap. vi. _I desire Mercy and not
Sacrifice, and the Knowledge of God more than Burnt-Offerings_. This is
fully explain'd, and to the Life, by the Lord _Jesus_, in St. _Matthew_,
Chap. ix. who being at Table in the House of _Levi_ the Publican, with
several others of the same Stamp and Profession, the _Pharisees_, who
were puff'd up with their external Observance of the Law, without any
Regard to the Precepts of it, whereupon the whole Law and Prophets
depend, (with a Design to alienate the Affections of his Disciples from
him) ask'd them, why their Master sat at the Table of Publicans and
Sinners. From whose Conversation those _Jews_, that would be accounted
the more holy, abstain'd; to that Degree, that if any of the stricter
Sort had met any of them by Chance, as soon as they came Home they would
wash themselves. And when the Disciples, being yet but raw, could give
no Answer; the Lord answer'd both for himself and them: _They_ (says he)
_who are whole need not a Physician, but they that are sick; but go you
and learn what that meaneth, I will have Mercy and not Sacrifice; for I
came not to call the Righteous but Sinners_.
_Eu._ Indeed you have very handsomely explain'd the Matter, by the
comparing of Texts, which is the best Way of expounding Scripture. But I
would fain know what it is he calls Sacrifice, and what Mercy. For how
can we reconcile it, that God should be against Sacrifices, who had
commanded so many to be offered?
_Th._ How far God is against Sacrifices, he himself teaches us in the
first Chapter of the Prophecy of _Isaiah_. There were certain legal
Obligations among the _Jews_, which were rather Significations of
Holiness, than of the Essence of it; of this Sort are Holy-Days,
Sabbatisms, Fasts, Sacrifices; and there were certain other Obligations
of perpetual Force, being good in their own Nature, and not meerly by
being commanded. Now God was displeased with the _Jews_, not because
they did observe the Rites and Ceremonies, but because being vainly
puffed up with these, they neglected those Things which God does in a
more especial Manner require of us; and wallowing in Avarice, Pride,
Rapines, Hatred, Envy, and other Iniquities, they thought they merited
Heaven, because that upon Holy-Days, they visited the Temple, offered
Sacrifices, abstained from forbidden Meats, and frequently fasted;
embracing the Shadow of Religion, and neglecting the Substance. But in
that, he says, _I will have Mercy, and not Sacrifice_; I take it to be
said according to the Idiom of the _Hebrew_ Tongue; that is to say,
_Mercy rather than Sacrifices, as Solomon_ interprets it in this Text,
_to do Mercy and Judgment, is more acceptable to the Lord than
Sacrifices_. And again, the Scripture expresses all the charitable
Offices to our Neighbour, under the Terms of Mercy, and eleemosynary
Tenderness, which takes its Name from Pity. By Sacrifices, I suppose is
intended, whatsoever respects corporal Ceremonies, and has any Affinity
with Judaism, such as are the choice of Meats, appointed Garments,
Fasting, Sacrifices, the saying over of Prayers, as a Boy says his
Lesson: resting upon Holy-Days. These Things, as they are not to be
neglected in their due Season, so they become displeasing to God, if a
Man relying too much upon these Observances, shall neglect to do Acts of
Mercy, as often as his Brother's Necessity requires it. And it has some
Appearance of Holiness in it, to avoid the Conversation of wicked Men:
But this ought to give Place as oft as there is an Opportunity offer'd
of shewing Charity to our Neighbour. It is a Point of Obedience to rest
upon Holy Days: But it would be very impious to make such a Conscience
of a Day as to suffer a Brother to perish upon it. Therefore to keep the
Lord's Day is a Kind of _Sacrifice_: But to be reconcil'd to my Brother
is a Point of _Mercy_. And then, as for _Judgment_, though that may seem
to respect Persons in Power; who oftentimes oppress the weak therewith,
yet it seems reasonable enough in my Opinion that the poor Man should
remind him of that in _Hosea, And the Knowledge of God more than burnt
Offerings_. No Man can be said to keep the Law of God, but he that keeps
it according to the Mind of God. The _Jews_ could lift up an Ass upon
the Sabbath that was fallen into a Pit, and yet calumniated our Saviour
for preserving a Man upon that Day. This was a preposterous Judgment,
and not according to the Knowledge of God; for they did not consider
that these Things were made for Man, and not Man for them. But I should
have esteem'd it Presumption in me to have said these Things, if you had
not commanded it; and I had rather learn of others Things more _à
propos_.
_Eu._ This is so far from being a Presumption, that it looks rather like
an Inspiration. But while we are thus plentifully feeding our Souls, we
must not neglect their Companions.
_Ti._ Who are those?
_Eu._ Our Bodies; are not they the Soul's Companions? I had rather call
them so, than Instruments, Habitations or Sepulchres.
_Ti._ This is certainly to be plentifully refresh'd when the whole Man
is refresh'd.
_Eu._ I see you are very backward to help yourselves; therefore, if you
please, I'll order the Roast-Meat to be brought us, lest instead of a
good Entertainment I should treat you with a long one. Now you see your
Ordinary. Here is a Shoulder of Mutton, but it is a very fine one, a
Capon and two Brace of Partridges. These indeed I had from the Market,
this little Farm supply'd me with the rest.
_Ti._ It is a noble Dinner, fit for a Prince.
_Eu._ For a _Carmelite_, you mean. But such as it is you are welcome to
it. If the Provision be not very dainty you have it very freely.
_Ti._ Your House is so full of Talk, that not only the Walls but the
very Cup speaks.
_Eu._ What does it say?
_Ti. No Man is hurt but by himself._
_Eu._ The Cup pleads for the Cause of the Wine. For it is a common
Thing, if Persons get a Fever or the Head-ach by over drinking, to lay
it upon the Wine, when they have brought it upon themselves by their
Excess.
_Soph._ Mine speaks _Greek_. [Greek: En oinô alêtheia.] _In Wine there's
Truth_ (when Wine is in the Wit is out.)
_Eu._ This gives us to understand that it is not safe for Priests or
Privy-Counsellors to give themselves so to Wine, because Wine commonly
brings that to the Mouth that lay conceal'd in the Heart.
_Soph._ In old Time among the _Egyptians_ it was unlawful for their
Priests to drink any Wine at all, and yet in those Days there was no
auricular Confession.
_Eu._ It is now become lawful for all Persons to drink Wine, but how
expedient it is I know not. What Book is that, _Eulalius_, you take out
of your Pocket? It seems to be a very neat one, it is all over gilded.
_Eulal._ It is more valuable for the Inside than the Out. It is St.
_Paul's_ Epistles, that I always carry about me, as my beloved
Entertainment, which I take out now upon the Occasion of something you
said, which minds me of a Place that I have beat my Brains about a long
Time, and I am not come to a full Satisfaction in yet. It is in the 6th
Chapter of the first Epistle to the _Corinthians_, _All Things are
lawful for me, but all Things are not expedient; all Things are lawful
for me, but I will not be brought under the Power of any_. In the first
Place (if we will believe the Stoicks) nothing can be profitable to us,
that is not honest: How comes _Paul_ then to distinguish betwixt that
which is lawful, and that which is expedient? It is not lawful to whore,
or get drunk, how then are all Things lawful? But if _Paul_ speaks of
some particular Things only, which he would have to be lawful, I can't
guess by the Tenor of the Place, which those particular Things are.
From that which follows, it may be gather'd, that he there speaks of the
Choice of Meats. For some abstain from Things offer'd to Idols, and
others from Meats forbidden by _Moses_'s Law. In the 8th Chapter he
treats of Things offer'd to Idols, and in the 10th Chapter explaining
the Meaning of this Place, says, _All Things are lawful for me, but all
Things are not expedient; all Things are lawful for me, but all Things
edify not. Let no Man seek his own, but every Man the Things of another.
Whatsoever is sold in the Shambles, eat ye_. And that which St. _Paul_
subjoins, agrees with what he said before: _Meats for the Belly, and the
Belly for Meats; but God shall destroy both it and them_. Now that which
has Respect to the _Judaical_ Choice of Meats, is in the Close of the
10th Chapter. _Give none Offence, neither to the Jews nor the Gentiles,
nor to the Church of God; even as I please all Men in all Things, not
seeking my own Profit, but the Profit of many, that they may be sav'd_.
Where in that he saith to the _Gentiles_, he seems to have Respect to
Things offer'd to Idols; and where he speaketh to the _Jews_ he seems to
refer to the Choice of Meats; what he says to the Church of God
appertains to the Weak, collected out of both Sorts. It was lawful, it
seems, to eat of all Meats whatsoever, and all Things that are Clean to
the Clean. But the Question remaining is, Whether it be expedient or no?
The Liberty of the Gospel makes all Things lawful; but Charity has
always a Regard to my Neighbour's Good, and therefore often abstains
from Things lawful, rather chasing to condescend to what is for
another's Advantage, than to make Use of its own Liberty. But now here
arises a double Difficulty; first, that here is nothing that either
precedes or follows in the Context that agrees with this Sense. For he
chides the _Corinthians_ for being Seditious, Fornicators, Adulterers,
and given to go to Law before wicked Judges. Now what Coherence is there
with this to say, _All Things are lawful for me, but all Things are not
expedient_? And in the following Matter, he returns to the Case of
_Incontinence_, which he had also repeated before, only leaving out the
Charge of Contention: _But the Body_, says he, _is not for Fornication,
but for the Lord, and the Lord for the Body._ But however, this Scruple
may be solv'd too, because a little before, in the Catalogue of Sins, he
had made Mention of Idolatry. _Be not deceived, neither Fornicators, nor
Idolaters, nor Adulterers_; now the Eating of Things offer'd to Idols is
a certain Kind of Idolatry, and therefore he immediately subjoins, _Meat
is for the Belly, and the Belly for Meat_. Intimating, that in a Case of
Necessity, and for a Season, a Man may eat any Thing, unless Charity
towards his Neighbour shall dissuade it: But that Uncleanness is in all
Persons, and at all Times to be detested. It is Matter of Necessity that
we eat, but that Necessity shall be taken away at the Resurrection of
the Dead. But if we are lustful, that proceeds from Wickedness. But
there is another Scruple that I can't tell how to solve, or how to
reconcile to that Passage: _But I will not be brought under the Power of
any_. For he says, he has the Power of all Things, and yet he will not
be brought under the Power of any one. If he may be said to be under
another Man's Power, that abstains for Fear of offending, it is what he
speaks of himself in the ninth Chapter, _For though I be free from all
Men, yet have made myself Servant to all, that I may gain all._ St.
_Ambrose_ stumbling, I suppose, at this Scruple, takes this to be the
Apostle's genuine Sense for the better Understanding of what he says in
the 9th Chapter, where he claims to himself the Power of doing that
which the rest of the Apostles (either true or false) did, of receiving
a Maintenance from them to whom he preach'd the Gospel. But he forbore
this, although he might have done it, as a Thing expedient among the
_Corinthians_, whom he reprov'd for so many and enormous Iniquities. And
moreover, he that receives, is in some Degree in the Power of him from
whom he receives, and suffers some Kind of Abatement in his Authority.
For he that takes, cannot so freely reprove his Benefactor; and he that
gives will not so easily take a Reprehension from him that he has
obliged. And in this did the Apostle _Paul_ abstain from that which was
lawful, for the Credit of his apostolical Liberty, which in this Case he
would not have to be rendered obnoxious to any one, that he might with
the greater Freedom and Authority reprehend their Vices. Indeed, I like
this Explication of St. _Ambrose_ very well. But yet, if any Body had
rather apply this Passage to Meats, St. _Paul_'s, Saying, _but I will
not be brought under the Power of any_, may be taken in this Sense:
Although I may sometimes abstain from Meats offered to Idols, or
forbidden by the _Mosaical_ Law, out of Regard to the Salvation of my
Brothers Souls, and the Furtherance of the Gospel; yet my Mind is free,
well knowing that it is lawful to eat all Manner of Meats, according to
the Necessity of the Body. But there were some false Apostles, who went
about to persuade them, that some Meats, were in themselves, by their
own Nature unclean, and were to be forborn, not upon Occasion only, but
at all Times; and that as strict as Adultery or Murder. Now those that
were thus misled, were reduced under another's Power, and fell from
their Gospel Liberty. _Theophylact_ (as I remember) is the only Man that
advances an Opinion different from all these. _It is lawful_, says he,
_to eat all Sorts of Meats; but it is not expedient to eat to Excess;
for from Luxury comes Lust._ There is no Impiety, indeed, in this Sense;
but it does not seem to me to be the genuine Sense of the Place. I have
acquainted you with my Scruples, it will become your Charity to set me
to Rights.
_Eu._ Your Discourse is, indeed, answerable to your Name, and one that
knows how to propound Questions as you do, has no Need of any Body to
answer them but himself. For you have so proposed your Doubts, as to put
one quite out of doubt, altho' St. _Paul_, in that Epistle, (proposing
to handle many Things at once) passes often from one Argument to
another, repeating what he had intermitted.
_Ch._ If I were not afraid, that by my Loquacity I should divert you
from eating your Dinners, and did think it were lawful to intermix any
Thing out of profane Authors with sacred Discourses, I would venture to
propose something that I read to Day; not so much with Perplexity, as
with a singular Delight.
_Eu._ Whatsoever is pious, and conduces to good Manners, ought not to be
called profane. The first Place must indeed be given to the Authority of
the Scriptures; but nevertheless, I sometimes find some Things said or
written by the Antients; nay, even by the Heathens; nay, by the Poets
themselves, so chastly, so holily, and so divinely, that I cannot
persuade myself, but that when they wrote them, they were divinely
inspired; and perhaps the Spirit of Christ diffuses itself farther than
we imagine; and that there are more Saints than we have in our
Catalogue. To confess freely among Friends, I can't read _Tully_ of _Old
Age_, of _Friendship_, his _Offices_, or his _Tusculan Questions_,
without kissing the Book, and Veneration for that divine Soul. And on
the contrary, when I read some of our modern Authors, treating of
_Politics, Oeconomics_ and _Ethics_, good God! how cold they are in
Comparison of these? Nay, how do they seem to be insensible of what they
write themselves? So that I had rather lose _Scotus_ and twenty more
such as he, than one _Cicero_ or _Plutarch_. Not that I am wholly
against them neither; but because, by the reading of the one, I find
myself become better; whereas, I rise from the other, I know not how
coldly affected to Virtue, but most violently inclin'd to Cavil and
Contention; therefore never fear to propose it, whatsoever it is.
_Ch._ Although all _Tully_'s Books of Philosophy seem to breathe out
something divine; yet that Treatise of _Old Age_, that he wrote in old
Age, seems to me to be according to the _Greek_ Proverb; _the Song of
the dying Swan_. I was reading it to Day, and these Words pleasing me
above the rest, I got 'em by Heart: _Should it please God to give me a
Grant to begin my Life again from my very Cradle, and once more to run
over the Course of my Years I have lived, I would not upon any Terms
accept of it: Nor would I, having in a Manner finished my Race, run it
over again from the starting Place to the Goal: For what Pleasure has
this Life in it? nay, rather, what Pain has it not? But if there were
not, there would be undoubtedly in it Satiety or Trouble. I am not for
bewailing my past Life as a great many, and learned Men too, have done,
nor do I repent that I have liv'd; because, I have liv'd so, that I am
satisfy'd I have not liv'd in 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 be, when I shall 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 spoken more divinely by a Christian? I wish
all the Discourses of our Monks, even with their holy Virgins, were such
as the Dialogue of this aged Pagan, with the Pagan Youths of his Time.
_Eu._ It may be objected, that this Colloquy of _Tully_'s was but a
Fiction.
_Ch._ It is all one to me, whether the Honour of these Expressions be
given to _Cato_, who thought and spoke them, or to _Cicero_, whose Mind
could form such divine Things in Contemplation, and whose Pen could
represent such excellent Matter in Words so answerable to it; though
indeed I am apt to think that _Cato_, if he did not speak these very
Words, yet that in his familiar Conversation he us'd Words of the very
same Import. For indeed, _M. Tully_ was not a Man of that Impudence, to
draw _Cato_ otherwise than he was. Beside, that such an Unlikeness in a
Dialogue would have been a great Indecorum, which is the thing chiefly
to be avoided in this Sort of Discourse; and especially, at a Time when
his Character was fresh in the Memories of all Men.
_Th._ That which you say is very likely: But I'll tell you what came
into my Mind upon your Recital. I have often admired with myself, that
considering that all Men wish for long Life, and are afraid of Death;
that yet, I have scarce found any Man so happy, (I don't speak of old,
but of middle-aged Men); but that if the Question were put to him,
whether or no, if it should be granted him to grow young again, and run
over the same good and ill Fortune that he had before, he would not make
the same Answer that _Cato_ did; especially passing a true Reflection
upon the Mixture of Good and Ill of his past Life. For the Remembrance
even of the pleasantest Part of it is commonly attended with Shame, and
Sting of Conscience, insomuch that the Memory of past Delights is more
painful to us, than that of past Misfortunes. Therefore it was wisely
done of the ancient Poets in the Fable of _Lethe_, to represent the Dead
drinking largely of the Waters of Forgetfulness, before their Souls were
affected with any Desire of the Bodies they had left behind them.
_Ur._ It is a Thing well worthy of our Admiration, and what I myself
have observ'd in some Persons. But that in _Cato_ that pleases me the
most is his Declaration. _Neither am I sorry that I have liv'd._ Where
is the _Christian_, that has so led his Life, as to be able to say as
much as this old Man? It is a common Thing for Men, who have scrap'd
great Estates 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 Conscience of his having discharg'd all the Parts of an honest
and useful Citizen, and an uncorrupted Magistrate; and that he should
leave to Posterity, Monuments of his Virtue and Industry. And what could
be spoken more divinely than this, _I depart as from an Inn, and not an
Habitation_. So long we may stay in an Inn till the Host bids us be
gone, but a Man will not easily be forc'd from his own House. And yet
from hence the Fall of the House, or Fire, or some Accident drives us.
Or if nothing of these happen, the Structure falls to Pieces with old
Age, thereby admonishing us that we must change our Quarters.
_Neph._ That Expression of _Socrates_ in _Plato_ is not less elegant:
_Methinks_, says he, _the Soul of a Man is in the Body as in a
Garrison, there is no quitting of it without the Leave of the Generals,
nor no staying any longer in it, than during the Pleasure of him that
plac'd him there._ This Allusion of _Plato'_s, of a Garrison instead of
a House, is the more significant of the two. For in a House is only
imply'd Abode, in a Garrison we are appointed to some Duty by our
Governor. And much to the same Purpose is it, that in Holy Writ the Life
of Man is sometimes call'd a Warfare, and at other times a Race.
_Ur._ But _Cato_'s Speech, methinks, seems to agree very well with that
of St. _Paul_, who writing to the _Corinthians_, calls that heavenly
Mansion, which we look for after this Life in one Place [Greek: oikian]
a House, in another [Greek: oikêtêrion] a Mansion, and moreover (besides
that) he calls the Body [Greek: skênos] a Tabernacle. For _we also_,
(says he) _who are in this Tabernacle, groan, being burthened._
_Neph._ Much after this Manner says St. _Peter; And I think it meet_
(says he) _as long as I am in this Tabernacle, to stir you up by putting
you in Mind, being assured that I shall shortly put off this
Tabernacle._ And what else does _Christ_ himself say to us, but that we
should live and watch, as if we were presently to die: And so apply
ourselves to honest Things, as if we were to live for ever? And when we
hear these excellent Words of _Cato, O that glorious Day_, do we not
seem to hear St. _Paul_ himself saying, _I desire to be dissolved, and
to be with Christ_?
_Ch._ How happy are they that wait for Death with such a Frame of Mind?
But as for _Cato_'s Speech, altho' it be an excellent one, methinks
there is more Boldness and Arrogance in it, than becomes a Christian.
Indeed, I never read anything in a Heathen, that comes nearer to a
Christian, than what _Socrates_ said to _Crito_, a little before he
drank his Poison; _Whether I shall be approv'd or not in the Sight of
God, I cannot tell; but this I am certain of, that I have most
affectionately endeavoured to please him; and I have a good Hope, that
he will accept of my Endeavours._ This great Man was diffident of his
own Performances; but so, that being conscious to himself of the
Propensity of his Inclination to obey the divine Will, he conceived a
good Hope, that God, of his Goodness, would accept him for the Honesty
of his Intentions.
_Neph._ Indeed, it was a wonderful Elevation of Mind in a Man, that knew
not Christ, nor the holy Scriptures: And therefore, I can scarce
forbear, when I read such Things of such Men, but cry out, _Sancte
Socrates, ora pro nobis; Saint_ Socrates, _pray for us._
_Ch._ And I have much ado sometimes to keep myself from entertaining
good Hopes of the Souls of _Virgil_ and _Horace._
_Neph._ But how unwillingly have I seen many Christians die? Some put
their Trust in Things not to be confided in; others breathe out their
Souls in Desperation, either out of a Consciousness of their lewd Lives,
or by Reason of Scruples that have been injected into their Minds, even
in their dying Hours, by some indiscreet Men.
_Ch._ It is no wonder to find them die so, who have spent their Time in
philosophizing about Ceremonies all their Lives.
_Neph._ What do you mean by Ceremonies?
_Ch._ I'll tell you, but with Protestation over and over beforehand,
that I don't find Fault with the Sacraments and Rites of the Church, but
rather highly approve of them; but I blame a wicked and superstitious
Sort of People, or (to put it in the softest Term) the simple and
unlearned Persons, who teach People to put their Confidence in these
Things, omitting those Things which make them truly Christians.
_Neph._ I don't yet clearly understand what it is you aim at.
_Ch._ I'll be plainer then. If you look into Christians in common, don't
you find they live as if the whole Sum of Religion consisted in
Ceremonies? With how much Pomp are the antient Rites of the Church set
forth in Baptism? The Infant waits without the Church Door, the Exorcism
is performed, the Catechizing is performed, Vows are made, Satan is
abjured, with all his Pomps and Pleasures; then the Child is anointed,
sign'd, season'd with Salt, dipt, a Charge given to his Sureties to see
it well brought up; and the Oblation-Money being paid, they are
discharged, and by this Time the Child passes for a Christian, and in
some Sense is so. A little Time after, it is anointed again, and in Time
learns to confess, receives the Sacrament, is accustom'd to rest upon
Holy-Days, to hear Divine Service, to fast sometimes, to abstain from
Flesh; and if he observes all these, he passes for an absolute
Christian. He marries a Wife, and then comes on another Sacrament; he
enters into Holy Orders, is anointed again, and consecrated, 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 Custom than Conscience, I
don't approve; but to think that nothing else is requisite for the
making a Christian, I absolutely disapprove: For the greatest Part of
Men in the World trust to these Things, and think they have nothing else
to do, but get Wealth by Right or Wrong, to gratify their Passions of
Rage, Lust, Malice, Ambition: And this they do till they come upon their
Death Bed; and then there follows more Ceremonies; Confession upon
Confession, more Unction still, the Eucharist is administred; Tapers,
the Cross, holy Water are brought in; Indulgencies are procured, if they
are to be had for Love or Money; Orders are given for a magnificent
Funeral; and then comes on another solemn Contract: When the Man is in
the Agony of Death, there's one stands by bawling in his Ear, and now
and then dispatches him before his Time, if he chance to be a little in
Drink, or have better Lungs than ordinary. Now although these Things may
be well enough, as they are done in Conformity to ecclesiastical
Customs; yet there are some more internal Impressions, which have an
Efficacy to fortify us against the Assaults of Death, by filling our
Hearts with Joy, and helping us to go out of the World with a Christian
Assurance.
_Eu._ You speak very piously and truly; but in the mean Time here is no
Body eats; I told you before, that you must expect nothing after the
second Course, and that a Country one too, lest any Body should look for
Pheasants, Moorhens, and fine Kickshaws. Here, Boy! take away these
Things, and bring up the rest. You see, not the Affluence, but the
Straitness of my Fortune. This is the Product of my Gardens you have
seen; don't spare, if you like any Thing.
_Ti._ There's so great a Variety, it does a Man good to look upon it.
_Eu._ That you mayn't altogether despise my Thriftiness, this Dish would
have chear'd up the Heart of old _Hilarion_, the evangelical Monk, with
a hundred more of his Fellows, the Monks of that Age. But _Paul_ and
_Anthony_ would have lived a Month upon it.
_Ti._ Yes, and Prince _Peter_ too, I fancy would have leap'd at it, when
he lodg'd at _Simon_ the Tanner's.
_Eu._ Yes; and _Paul_ too, I believe, when by Reason of Poverty he sat
up a-Nights to make Tents.
_Ti._ How much do we owe to the Goodness of God! But yet, I had rather
suffer Hunger with _Peter_ and _Paul_, upon Condition, that what I
wanted for my Body, might be made up by the Satisfaction of my Mind.
_Eu._ Let us learn of St. _Paul_, both how to abound, and how to suffer
Want. When we want, let us praise God, that he has afforded us Matter to
exercise 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 using those Things the divine Bounty has
plentifully bestowed upon us, with Moderation and Temperance; let us be
mindful of the Poor, whom God has been pleas'd to suffer to want what he
has made abound to us, that neither Side may want an Occasion of
exercising Virtue: For he bestows upon us sufficient for the Relief of
our Brother's Necessity, that we may obtain his Mercy, and that the Poor
on the other Hand, being refresh'd by our Liberality, may give him
Thanks for putting it into our Hearts, and recommend us to him in their
Prayers; and, very well remember'd! Come hither, Boy; bid my Wife send
_Gudula_ some of the roast Meat that's left, 'tis a very good poor Woman
in the Neighbourhood big with Child, her Husband is lately dead, a
profuse, lazy Fellow, that has left nothing but a Stock of Children.
_Ti._ Christ has commanded _to give to every one that asks_; but if I
should do so, I should go a begging myself in a Month's Time.
_Eu._ I suppose Christ means only such as ask for Necessaries: For to
them who ask, nay, who importune, or rather extort great Sums from
People to furnish voluptuous Entertainments, or, which is worse, to feed
Luxury and Lust, it is Charity to deny; nay, it is a Kind of Rapine to
bestow that which we owe to the present Necessity of our Neighbours,
upon those that will abuse it; upon this Consideration it is, that it
seems to me, that they can scarcely be excus'd from being guilty of a
mortal Sin, who at a prodigious Expence, either build or beautify
Monasteries or Churches, when in the mean Time so many living Temples of
Christ are ready to starve for Want of Food and Clothing, and are sadly
afflicted with the Want of other Necessaries. When I was in _England_, I
saw St. _Thomas_'s, Tomb all over bedeck'd with a vast Number of Jewels
of an immense Price, besides other rich Furniture, even to Admiration; I
had rather that these Superfluities should be apply'd to charitable
Uses, than to be reserv'd for Princes, that shall one Time or other make
a Booty of them. The holy Man, I am confident, would have been better
pleas'd, to have his Tomb adorn'd with Leaves and Flowers. When I was in
_Lombardy_, I saw a Cloyster of the _Carthusians_, not far from _Pavia_;
the Chapel is built from Top to Bottom, within and without, of white
Marble, and almost all that is in it, as Altars, Pillars, and Tombs, are
all Marble. To what Purpose was it to be at such a vast Expence upon a
Marble Temple, for a few solitary Monks to sing in? And 'tis more
Burthen to them than Use too, for they are perpetually troubled with
Strangers, that come thither, only out of mere Curiosity, to see the
Marble Temple. And that, which is yet more ridiculous, I was told there,
that there is an Endowment of three thousand Ducats a Year for keeping
the Monastery in Repair. And there are some that think that it is
Sacrilege, to convert a Penny of that Money to any other pious Uses,
contrary to the Intention of the Testator; they had rather pull down,
that they may rebuild, than not go on with building. I thought meet to
mention these, being something more remarkable than ordinary; tho' we
have a World of Instances of this Kind up and down in our Churches.
This, in my Opinion, is rather Ambition than Charity. Rich Men
now-a-Days will have their Monuments in Churches, whereas in Times past
they could hardly get Room for the Saints there: They must have their
Images there, and their Pictures, forsooth, with their Names at length,
their Titles, and the Inscription of their Donation; and this takes up a
considerable Part of the Church; and I believe in Time they'll be for
having their Corpse laid even in the very Altars themselves. But
perhaps, some will say, would you have their Munificence be discourag'd?
I say no, by no Means, provided what they offer to the Temple of God be
worthy of it. But if I were a Priest or a Bishop, I would put it into
the Heads of those thick-scull'd Courtiers or Merchants, that if they
would atone for their Sins to Almighty God, they should privately bestow
their Liberality upon the Relief of the Poor. But they reckon all as
lost, that goes out so by Piece-meal, and is privily distributed toward
the Succour of the Needy, that the next Age shall have no Memorial of
the Bounty. But I think no Money can be better bestow'd, than that which
Christ himself would have put to his Account, and makes himself Debtor
for.
_Ti._ Don't you take that Bounty to be well plac'd that is bestow'd upon
Monasteries?
_Eu._ Yes, and I would be a Benefactor myself, if I had an Estate that
would allow it; but it should be such a Provision for Necessaries, as
should not reach to Luxury. And I would give something too, wheresoever
I found a religious Man that wanted it.
_Ti._ Many are of Opinion, that what is given to common Beggars, is not
well bestowed.
_Eu._ I would do something that Way too; but with Discretion: But in my
Opinion, it were better if every City were to maintain their own Poor;
and Vagabonds and sturdy Beggars were not suffer'd to strole about, who
want Work more than Money.
_Ti._ To whom then would you in an especial Manner give? How much? And
to what Purposes?
_Eu._ It is a hard Matter for me to answer to all these Points exactly:
First of all, there should be an Inclination to be helpful to all, and
after that, the Proportion must be according to my Ability, as
Opportunity should offer; and especially to those whom I know to be poor
and honest; and when my own Purse fail'd me, I would exhort others to
Charity.
_Ti._ But will you give us Leave now to discourse freely in your
Dominions?
_Eu._ As freely as if you were at Home at your own Houses.
_Ti._ You don't love vast Expences upon Churches, you say, and this
House might have been built for less than it was.
_Eu._ Indeed, I think this House of mine to be within the Compass of
cleanly and convenient, far from Luxury, or I am mistaken. Some that
live by begging, have built with more State; and yet, these Gardens of
Mine, such as they are, pay a Tribute to the Poor; and I daily lessen my
Expence, and am the more frugal in Expence upon myself and Family, that
I may contribute the more plentifully to them.
_Ti._ If all Men were of your Mind, it would be better than it is with a
good many People who deserve better, that are now in extreme Want; and
on the other Hand, many of those pamper'd Carcases would be brought
down, who deserve to be taught Sobriety and Modesty by Penury.
_Eu._ It may be so: but shall I mend your mean Entertainment now, with
the best Bit at last?
_Ti._ We have had more than enough of Delicacies already.
_Eu._ That which I am now about to give you, let your Bellies be never
so full, won't over-charge your Stomachs.
_Ti._ What is it?
_Eu._ The Book of the four Evangelists, that I may treat you with the
best at last. Read, Boy, from the Place where you left off last.
_Boy. No Man can serve two Masters; for either he will hate the one and
love the other, or else he will hold to the one and despise the other:
You cannot serve God and Mammon. Therefore, I say unto you, take no
thought for your Life, what you shall eat, or what you shall drink: Nor
yet for your Body, what you shall put on. Is not the Life more than
Meat, and the Body than Raiment?_
_Eu._ Give me the Book. In this Place _Jesus Christ_ seems to me, to
have said the same Thing twice: For instead of what he had said in the
first Place, _i.e._ _he will hate_; he says immediately, _he will
despise_. And for what he had said before, _he will love_, he by and by
turns it, _he will hold to_. The Sense is the same, tho' the Persons are
chang'd.
_Ti._ I do not very well apprehend what you mean.
_Eu._ Let me, if you please, demonstrate it mathematically. In the first
Part, put _A_ for the one, and _B_ for the other. In the latter Part,
put _B_ for one, and _A_ for the other, inverting the Order; for either
_A_ will hate, and _B_ will love, or _B_ will hold to, and _A_ will
despise. Is it not plain now, that _A_ is twice hated, and _B_ twice
beloved?
_Ti._ 'Tis very clear.
_Eu._ This Conjunction, _or_, especially repeated, has the Emphasis of a
contrary, or at least, a different Meaning. Would it not be otherwise
absurd to say, _Either_ Peter _shall overcome me, and I'll yield; or
I'll yield, and_ Peter _shall overcome me?_
_Ti._ A pretty Sophism, as I'm an honest Man.
_Eu._ I shall think it so when you have made it out, not before.
_The._ I have something runs in my Mind, and I'm with Child to have it
out: I can't tell what to make on't, but let it be what it will, you
shall have it if you please; if it be a Dream, you shall be the
Interpreters, or midwife it into the World.
_Eu._ Although it is looked upon to be unlucky to talk of Dreams at
Table, and it is immodest to bring forth before so many Men; but this
Dream, or this Conception of thy Mind, be it what it will, let us have
it.
_The._ In my Judgment it is rather the Thing than the Person that is
chang'd in this Text. And the Words _one_ and _one_ do not refer to _A_
and _B_; but either Part of them, to which of the other you please; so
that chuse which you will, it must be opposed to that, which is
signified by the other; as if you should say, you _shall either exclude_
A _and admit_ B, _or you shall admit_ A _and exclude_ B. Here's the
Thing chang'd, and the Person the same: And it is so spoken of _A_, that
it is the same Case, if you should say the same Thing of _B_; as thus,
either you shall exclude _B_ or admit _A_, or admit _B_ or exclude _A_.
_Eu._ In Truth, you have very artificially solv'd this Problem: No
Mathematician could have demonstrated it better upon a Slate.
_Soph._ That which is the greatest Difficulty to me is this; that we are
forbidden to take Thought for to Morrow; when yet, _Paul_ himself
wrought with his own Hands for Bread, and sharply rebukes lazy People,
and those that live upon other Men's Labour, exhorting them to take
Pains, and get their Living by their Fingers Ends, that they may have
wherewith to relieve others in their Necessities. Are not they holy and
warrantable Labours, by which a poor Husband provides for his dear Wife
and Children?
_Ti._ This is a Question, which, in my Opinion, may be resolv'd several
Ways. First of all, This Text had a particular Respect to those Times.
The Apostles being dispers'd far and wide for the Preaching of the
Gospel, all sollicitous Care for a Maintenance was to be thrown aside,
it being to be supply'd otherwise, having not Leisure to get their
Living by their Labour; and especially, they having no Way of getting
it, but by Fishing. But now the World is come to another Pass, and we
all love to live at Ease, and shun Painstaking. Another Way of
expounding it may be this; Christ had not forbid Industry, but Anxiety
of Thought, and this Anxiety of Thought is to be understood according to
the Temper of Men in common, who are anxious for nothing more than
getting a Livelihood; that setting all other Things aside, this is the
only Thing they mind. And our Saviour does in a Manner intimate the same
himself, when he says, that one Man cannot serve two Masters. For he
that wholly gives himself up to any Thing, is a Servant to it. Now he
would have the Propagation of the Gospel be our chief, but yet, not our
only Care. For he says, _Seek ye first the Kingdom of Heaven, and these
Things shall be added unto you_. He does not say, seek only; but seek
first. And besides, I take the Word to Morrow, to be hyperbolical, and
in that, signifies a Time to come, a great While hence, it being the
Custom of the Misers of this World, to be anxiously scraping together,
and laying up for Posterity.
_Eu._ We allow of your Interpretation; but what does he mean, when he
says, _Be not sollicitous for your Life, what you shall eat_? The Body
is cloth'd, but the Soul does not eat.
_Ti._ By _Anima_, is meant Life, which can't subsist without Meat (or is
in Danger, if you take away its Food): But it is not so, if you take
away the Garment, which is more for Modesty than Necessity. If a Person
is forc'd to go naked, he does not die presently; but Want of Food is
certain Death.
_Eu._ I do not well understand how this Sentence agrees with that which
follows; _Is not the Life more than Meat, and the Body than Raiment_?
For if Life be so precious, we ought to take the more Care of it.
_Ti._ This Argument does rather increase our Sollicitousness than lessen
it.
_Eu._ But this is none of our Saviour's Meaning; who, by this Argument,
creates in us a stronger Confidence in the Father: For if a bountiful
Father hath given us _gratis_ that which is the more valuable, he will
also bestow upon us what is less valuable: He that has given us Life,
will not deny us Food: And he that has given us Bodies, will by some
Means or other give us Cloaths too: Therefore, relying upon his Bounty,
we have no Reason to disquiet ourselves with Anxiety of Thought, for
Things of smaller Moment. What remains then, but using this World, as
though we used it not, we transfer our whole Study and Application to
the Love of heavenly Things, and rejecting the World and the Devil
universally, with all his crafty Delusions, we chearfully serve God
alone, who will never forsake his Children? But all this While, here's
no Body touches the Fruits. Certainly you may eat this with Joy, for
this is the Product of my own Farm, and did not cost much Care to
provide it.
_Ti._ We have very plentifully satisfied our Bodies.
_Eu._ I should be glad if you had satisfied your Minds too.
_Ti._ Our Minds have been satisfy'd more plentifully than our Bodies.
_Eu._ Boy, take away, and bring some Water; now, my Friends, let us
wash, that if we have in eating contracted any Guilt, being cleansed, we
may conclude with a Hymn: If you please, I'll conclude with what I begun
out of St. _Chrysostom_.
_Ti._ We entreat you that you would do it.
_Eu. Glory to thee, O Lord; Glory to thee, O holy One; Glory to thee, O
King; as thou hast given us Meat for our Bodies, so replenish our Souls
with Joy and Gladness in thy holy Spirit, that we may be found
acceptable in thy Sight, and may not be made asham'd, when thou shalt
render to every one according to his Works_.
Boy. _Amen_.
_Ti._ In Truth, it is a pious and elegant Hymn.
_Eu._ Of St. _Chrysostom_'s Translation too.
_Ti._ Where is it to be found?
_Eu._ In his 56th Homily on St. _Matthew_.
_Ti._ I'll be sure to read it to Day: But I have a Mind to be informed
of one Thing, why we thrice wish Glory to Christ under these three
Denominations, of _Lord, Holy, and King_.
_Eu._ Because all Honour is due to him, and especially in these three
Respects. We call him Lord, because he hath redeem'd us by his holy
Blood from the Tyranny of the Devil, and hath taken us to himself.
Secondly, We stile him Holy, because he being the Sanctifier of all Men,
not being content alone to have freely pardoned us all our Sins _gratis_
by his holy Spirit, hath bestow'd upon us his Righteousness, that we
might follow Holiness. Lastly, We call him King, because we hope for the
Reward of a heavenly Kingdom, from him who sits at the Right-Hand of God
the Father. And all this Felicity we owe to his gratuitous Bounty, that
we have _Jesus Christ_ for our Lord, rather than the Devil to be a
Tyrant over us; that we have Innocence and Sanctity, instead of the
Filth and Uncleanness of our Sins; and instead of the Torments of Hell,
the Joys of Life everlasting.
_Ti._ Indeed it is a very pious Sentence.
_Eu._ This is your first Visit, Gentlemen, and I must not dismiss you
without Presents; but plain ones, such as your Entertainment has been.
Boy, bring out the Presents: It is all one to me, whether you will draw
Lots, or every one chuse for himself, they are all of a Price; that is
to say, of no Value. You will not find _Heliogabatus_'s Lottery, a
hundred Horses for one, and as many Flies for another. Here are four
little Books, two Dials, a Lamp, and a Pen-Case: These I suppose will be
more agreeable to you than Balsams, Dentrifices, or Looking-Glasses.
_Ti._ They are all so good, that it is a hard Matter to chuse; but do
you distribute them according to your own Mind, and they'll come the
welcomer where they fall.
_Eu._ This little Book contains _Solomon_'s Proverbs in Parchment, it
teaches Wisdom, and it is gilded, because Gold is a Symbol of Wisdom.
This shall be given to our grey-headed _Timothy_; that according to the
Doctrine of the Gospel, to him that has Wisdom, Wisdom shall be given
and abound.
_Ti._ I will be sure to make it my Study, to stand in less Need of it.
_Eu. Sophronius_, this Dial will suit you very well, whom I know to be
so good a Husband of your Time, that you won't let a Moment of that
precious Thing be lost. It came out of the furthest Part of _Dalmatia_,
and that's all the Commendation I shall give it.
_Sophr._ You indeed admonish a Sluggard to be diligent.
_Eu._ You have in this little Book the Gospel written on Vellum; it
deserv'd to be set with Diamonds, except that the Heart of a Man were a
fitter Repository for it. Lay it up there, _Theophilus_, that you may be
more and more like to your Name.
_The._ I will do my Endeavour, that you may not think your Present ill
bestow'd.
_Eu._ There are St. _Paul_'s Epistles; your constant Companions,
_Eulalius_, are in this Book; you use to have _Paul_ constantly 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 conveniently have him in your
Hand, and in your Eye. This is a Gift with good Counsel into the
Bargain. And there is no Present more precious than good Counsel.
_Eu._ This Lamp is very fit for _Chrysoglottus_, who is an insatiable
Reader; and as M. _Tully_ says, a Glutton of Books.
_Ch._ I give you double Thanks; first, for so choice a Present, and in
the next Place, for admonishing a drowsy Person of Vigilance.
_Eu. Theodidactus_ must have this Pen-Case, who writes much, and to
excellent Purposes; and I dare pronounce these Pens to be happy, by
which the Honour of our Lord _Jesus Christ_ shall be celebrated, and
that by such an Artist.
_The._ I would you could as well have supply'd me with Abilities, as you
have with Instruments.
_Eu._ This contains some of the choicest of _Plutarch's_ Books of
Morals, and very fairly written by one very well skill'd in the _Greek_;
I find in them so much Purity of Thought, that it is my Amazement, how
such evangelical Notions should come into the Heart of a Heathen. This I
will present to young _Uranius_, that is a Lover of the _Greek_
Language. Here is one Dial left, and that falls to our _Nephalius_, as a
thrifty Dispenser of his Time.
_Neph._ We give you Thanks, not only for your Presents, but your
Compliments too. For this is not so much a making of Presents, as
Panegyricks.
_Eu._ I give you double Thanks, Gentlemen: First for taking these small
Matters in so good Part; and secondly, for the Comfort I have receiv'd
by your learned and pious Discourses. What Effect my Entertainment may
have upon you I know not; but this I am sure of, you'll leave me wiser
and better for it. I know you take no Pleasure in Fiddles or Fools, and
much less in Dice: Wherefore, if you please, we will pass away an Hour
in seeing the rest of the Curiosities of my little Palace.
_Ti._ That's the very Thing we were about to desire of you.
_Eu._ There is no Need of entreating a Man of his Word. I believe you
have seen enough of this Summer Hall. It looks three Ways, you see; and
which Way soever you turn your Eye, you have a most delicate Green
before you. If we please, we can keep out the Air or Rain, by putting
down the Sashes, if either of them be troublesome; and if the Sun is
incommodious, we have thick folding Shutters on the out-Side, and thin
ones within, to prevent that. When I dine here, I seem to dine in my
Garden, not in my House, for the very Walls have their Greens and their
Flowers intermix'd; and 'tis no ill Painting neither. Here's our Saviour
celebrating his last Supper with his elect Disciples. Here's _Herod_ a
keeping his Birth-Day with a bloody Banquet. Here's _Dives_, mention'd
in the Gospel, in the Height of his Luxury, by and by sinking into Hell.
And here is _Lazarus_, driven away from his Doors, by and by to be
receiv'd into _Abraham's_ Bosom.
_Ti._ We don't very well know this Story.
_Eu._ It is _Cleopatra_ contending with _Anthony_, which should be most
luxurious; she has drunk down the first Pearl, and now reaches forth her
Hand for the other. Here is the Battel of the _Centaurs_; and here
_Alexander_ the Great thrusts his Launce through the Body of _Clytus_.
These Examples preach Sobriety to us at Table, and deter a Man from
Gluttony and Excess. Now let us go into my Library, it is not furnish'd
with very many Books, but those I have, are very good ones.
_Ti._ This Place carries a Sort of Divinity in it, every Thing is so
shining.
_Eu._ You have now before you my chiefest Treasure: You see nothing at
the Table but Glass and Tin, and I have in my whole House but one Piece
of Plate, and that is a gilt Cup, which I preserve very carefully for
the Sake of him that gave it me. This hanging Globe gives you a Prospect
of the whole World. And here upon the Wall, are the several Regions of
it describ'd more at large. Upon those other Walls, you have the
Pictures of the most eminent Authors: There would be no End of Painting
them all. In the first Place, here is _Christ_ sitting on the Mount, and
stretching forth his Hand over his Head; the Father sends a Voice,
saying, _Hear ye him_: the Holy Ghost, with outstretch'd Wings, and in a
Glory, embracing him.
_Ti._ As God shall bless me, a Piece of Work worthy of _Apelles_.
_Eu._ Adjoining to the Library, there is a little Study, but a very neat
one; and 'tis but removing a Picture, and there is a Chimney behind it,
if the Cold be troublesome. In Summer-Time it passes for solid Wall.
_Ti._ Every Thing here looks like Jewels; and here's a wonderful pretty
Scent.
_Eu._ Above all Things, I love to have my House neat and sweet, and both
these may be with little Cost. My Library has a little Gallery that
looks into the Garden, and there is a Chapel adjoining to it.
_Ti._ The Place itself deserves a Deity.
_Eu._ Let us go now to those three Walks above the other that you have
seen, that look into the Kitchen Garden. These upper Walks have a
Prospect into both Gardens; but only by Windows with Shutters;
especially, in the Walls that have no Prospect into the inner Garden,
and that's for the Safety of the House. Here upon the Left-Hand, because
there is more Light, and fewer Windows, is painted the whole Life of
_Jesus_, out of the History of the four Evangelists, as far as to the
Mission of the Holy Ghost, and the first Preaching of the Apostles out
of the Acts; and there are Notes upon the Places, that the Spectator may
see near what Lake, or upon what Mountain such or such a Thing was done.
There are also Titles to every Story, with an Abstract of the Contents,
as that of our Saviour, _I will, Be thou clean_. Over against it you
have the Types and Prophecies of the Old Testament; especially, out of
the Prophets and Psalms, which are little else but the Life of Christ
and Apostles related another Way. Here I sometimes walk, discoursing
with myself, and meditating upon the unspeakable Counsel of God, in
giving his Son for the Redemption of Mankind. Sometimes my Wife bears me
Company, or sometimes a Friend that takes Delight in pious Things.
_Ti._ Who could be tired with this House?
_Eu._ No Body that has learn'd to live by himself. Upon the upper Border
(as though not fit to be among the rest) are all the Popes Heads with
their Titles, and over against them the Heads of the _Cæsars_, for the
better taking in the Order of History. At each Corner, there is a
Lodging Room, where I can repose myself, and have a Prospect of my
Orchard, and my little Birds. Here, in the farthest Nook of the Meadow,
is a little Banquetting House; there I sup sometimes in Summer, and I
make Use of it, as an Infirmary, if any of my Family be taken ill, with
any infectious Disease.
_Ti._ Some People are of Opinion, that those Diseases are not to be
avoided.
_Eu._ Why then do Men shun a Pit or Poison? Or do they fear this the
less, because they don't see it? No more is the Poison seen, that a
Basilisk darts from his Eyes. When Necessity calls for it, I would not
stick to venture my Life: But to do it without any Necessity, is
Rashness. There are some other Things worth your seeing; but my Wife
shall shew you them: Stay here this three Days if you please, and make
my House your Home; entertain your Eyes and your Minds, I have a little
Business abroad: I must ride out to some of the Neighbouring Towns.
_Ti._ What, a Money Business?
_Eu._ I would not leave such Friends for the Sake of receiving a little
Money.
_Ti._ Perhaps you have appointed a hunting Match.
_Eu._ It is a Kind of Hunting indeed, but it is something else 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 dangerously ill;
the Physician fears his Life, but I am afraid of his Soul: For I don't
think he's so well prepar'd for his End as a Christian should be: I'll
go and give him some 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 obstinate Temper.
If the Matter should rise to a greater Height, I am afraid it would be
of ill Consequence to more than themselves: I will do all I can in the
World, to reconcile them; they are both my Kinsmen. This is my hunting
Match, and if I shall have good Success in it, we'll drink their
Healths.
_Ti._ A very pious Hunting, indeed; we pray heartily, that not _Delia_
but _Christ_ would give you good Success.
_Eu._ I had rather obtain this Prey, than have two thousand 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 set a Time.
In the mean Time, be as free with any Thing of mine, as though it were
your own, and enjoy yourselves.
_Ti._ God be with you, forward and backward.
_The APOTHEOSIS of CAPNIO._
The ARGUMENT.
_Canonizing, or entring the incomparable Man_, John
Reuclin, _into the Number of the Saints, teaches how much
Honour is due to famous Men, who have by their Industry
improv'd the liberal Sciences_.
None that has liv'd Well, dies Ill.