Chapter VIII: Part 8

_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.

POMPILIUS, BRASSICANUS.

_Po._ Where have you been, with your Spatter-Lashes?

_Br._ At _Tubinga_.

_Po._ Is there no News there?

_Br._ I can't but admire, that the World should run so strangely a gadding after News. I heard a _Camel_ preach at _Lovain_, that we should have nothing to do with any Thing that is new.

_Po._ Indeed, it is a Conceit fit for a Camel. That Man, (if he be a Man,) ought never to change his old Shoes, or his Shirt, and always to feed upon stale Eggs, and drink nothing but sour Wine.

_Br._ But for all this, you must know, the good Man does not love old Things so well, but that he had rather have his Porridge fresh than stale.