THE SURE FOUNDATION: Or certain Principles of CHRISTIAN RELIGION By short Examples applied to every Rule of SYNTAXIS to illustrate the same.  
By PAUL SALOMEAU Schoolmaster at East-Sheene in the County of Surrey.  
Non trepidat de successu inventionis suae, qui probatis eam experimentis comprobavit.  
LONDON Printed by A. M. and are to be sold by Henry Seile at his Shop over against St Dunstan's Church. 1653.   

TO The very Hopeful young Gentleman Mr SEIMOUR SHIRLEY, Son and Heir to the Right Honourable Sr ROBERT SHIRLEY Baronet,  
Paul Solomean dedicated this little Book as a memorial of his thankfulness, and reverend love to his Honourable Father and Mother.  
Beseeching God Almighty to prosper and enrich them in this life, with Honour, Health and Wealth, filling their hearts with Graces necessary unto salvation.   

To the Friendly READER.  
Friendly Reader,  
AFter that I had been called to the laborious employment of teaching youth, I gave myself wholly to study how to make easy and plain unto the youth committed to my charge, those hard principles of Grammar, and withal to furnish them with wholesome instructions, divine or moral, remembering the grave exhortation of the Prince of the Roman Orators Tully, wherein he misheth his son Mark to join the Eloquence of speech to the knowledge of Philosophy. This method I have followed in all my grammatical exercises, and sometimes I have joined some divine precepts, sometimes some moral. This Treatise which I offer thee is one of them, which twenty six years' experience in teaching, dares to maintain to be the easiest, surest, and nearest way to attain unto the knowledge of the Latin tongue, or any other else if so handled I pray take it in good part from him whose study is the public good,  
PAUL SOLOMEAU.   

THE SURE FOUNDATION: The first Exercise; Of the Concord's, and of Verbs which do govern a Nominative. In which is treated Of the Scriptures.  

RULE I.  
The Verb Personal must be put in the same number and person as the Nominative or Vocative which answereth to the question Who or What made by the Verb.  
Example.  

GReat without doubt is the Scriptures authority: for whatsoever humane subtlety hath invented doth yield unto them. The pure service of God is showed only in them: the way also unto salvation is delivered in them. Nothing is commanded in them but goodness: nothing is promised but happiness. True Philosophy is found in them, for they show us the cause of all things. There good-manners are taught: for by them man's life is ordered to piety and holiness. Logic also is therein contained: for the light of the reasonable soul, doth proceed from them.   

SUmma est proculdubiò Scripturarum authoritas: illis enim cedit quicquid excogitavit humana perspicacitas. Purus Dei cultus in illis solis monstratur: via etiam ad salutem in illis traditur. In illis nihil praecipitur nisi bonitas: nihil promittitur nisi felicitas. Vera in illis invenitur Philosophia, illae enim rerum omnium causam indicant. Moors ibi docentur boni: per illas enim hominis vita ad pietatem & sanctitatem componitur. Logica etiam in illis continetur: Rationalis enim animae lumen ab illis proficiscitur.    

RULE II.  
The Nominative of the Pronouns Primitives, I, Thou, He, We, You, They, is seldom expressed in Latin, but when we have a further meaning which is called emphasis, or when divers persons are expressed, which is called discretio.  
Example.  

When it is question of salvation, thou oughtest not to prefer Luther, nor Calvin. Thou oughtest not to extol the Council of Nice, nor he that of Trent, nor another that of Ariminum. We must believe these divine testimonies only. If thou dost think otherwise, I do differ from thee: for I have learned to attribute unto them that honour and fear, as firmly to believe, that their authors have not erred.   

Cum de salute agitur, haud tu Lutherum praeferre debes, nec ego Calvinum. Nicenum haud tu concilium extollere debes, nec ille Tridentinum, nec alter Ariminense. Divinis illis testimoniis solis est credendum. Tu si aliter sentias, ego a te dissentio; hunc enim ego honorem & timorem illis tribuere didici ut ferme credam illarum authores non erravisse.    

RULE III.  
Many Nouns or Pronouns singular having a Conjunction copulative between them will have a Verb plural, which Verb plural, must be of the most worthy person, which is the first; but if there be no Nominative of the first person, the Verb must be in the second person, when one of the Nominatives is of the second, and the other of the third. If they be both of the third person, the Verb also shall be of the third person.  
Example.  

Thou and I ought not to neglect them, thou and I ought rather to make much of them: for as Saint Paul and Saint Peter have taught us, they are divinely inspired.   

Illas negligere tu & ego non debemus, has potius maximi pendere tu & ego debemus. Ut enim Divus Paulus & Divus Petrus docuerunt nos, sunt divinitus inspiratae.    

RULE IU.  
A Noun, Pronoune, or Participle Adjective, must be put in the same case, gender and number, as the Substantive which answereth to the question Who or What, made by the Adjective.  
Example.  

The holy Scriptures are a shining lamp, The ready cure of a wounded heart. They do contain a most excellent language, and a most powerful word.   

Sanctae Scripturae sunt lampas ardens, vulnerati cordis praesens remedium, eximium complectuntur sermonem, & verbum efficacissimum.    

RULE V.  
Many Nouns substantives singular, or Pronouns having a Conjunction copulative between them, will have an adjective or relative plural, which adjective or relative plural shall be of the most worthy gender, which in things apt to have life is the masculine, but the neuter in things that have no life, yea though the substantives or antecedents be of the masculine gender, or of the feminine, and none of them of the neuter.  
Example.  

Aristotle and Plato (though learned) have not treated of so excellent things. The skill and knowledge sf all the Philosophers are vain if they be compared to them. The eloquence also and power of Orators are weaker than the power of the Scriptures. Moses and Job were better versed in the things of nature than Aristotle, Orpheus and Pindarus are not to be compared to Solomon, and the Songs and Verses of David are more comfortable than those of Tirtaeus.   

Aristoteles & Plato (docti licet,) de rebus tam eximiis non egerunt. Philosophorum ars & scientia omnium vana sunt ad illas comparata. Eloquentia etiam oratorum & facultas, facultate scripturarum sunt infirmiora. Moses cum Jobo erant peritiores rerum naturalium quam Aristoteles, Orpheus & Pindarus Solomoni non sunt comparandi: Psalmi etiam & versus Davidis Tirtaei versibus sunt amoeniora.    

RULE VI.  
These Pronouns relatives, Which, Whom, That, Whose, Whereat, Whereby, Wherein, Whereof, Whereto, Wherewith, are put in the same number and gender, as the Noun or Pronoun which goeth before it, and doth answer to the question Who or What made by the relative.  
Moreover when there cometh no Nominative, between the Relative and the Verb, the Relative must be the Nominative to the Verb: but if there comes one, than the Relative must be of such a case as the Verb or the Noun put with the Verb do govern.  
Example.  

These Scriptures which we so praise, these Scriptures which do teach us the pure truth, in which happiness is promised, by which ignorant are taught, and which teaching they grow wise to salvation, those Scriptures by whose means the rebels are tamed, whereby the weak are comforted, wherein true joy is found, are the books of the old and new Testament.   

Scripturae illae quas tantoperè laudamus, Scripturae quae nos docent puram veritatem, in quibus promittitur felicitas, quibus ignari docentur, quibusque docentibus ad sa●utem sapientes evadimus; Scripturae illae quarum ope rebelles franguntur, quibus infirmi eriguntur, in quibus solidum gaudium invenitur, sunt libri veteris & novi Testamenti.    

RULE VII.  
A casual word is not always the Nominative to the Verb, nor Substantive to the Adjective, or Antecedent to a Relative, but these things do supply the place of it. First an Infinitive Mood, Secondly an Adverbe with a genitive case, Thirdly a member of a sentence, and generally whatsoever answereth to the question Who or What made by the Verb, Adjective or Relative.  
Example.  

To departed from them is dangerous, to slight them (which many do) is pernicious: but to be directed by them is sure, to stick unto them brings comfort. To think we can attain salvation without them is absurd and ridiculous: but to meditate on them, and to read them day and night, are most pleasant to the soul, and do cherish, refresh and uphold it.   

Ab illis discedere periculosum est: has negligere (quod plerique faciunt) exitiale est; per illas verò dirigi tutum est, illis adhaerescere solatio est. Existimare nos sine illis salutem assequi posse, absurdum est & ridiculum: Illas verò meditari, illas diesque noctesque legere, sunt animae jucundissima, eamque fovent, refocillant & tuentur.    

RULE VIII.  
Sum, Forem, Fio, and Existo, and Verbs passives of calling, saluting, naming, accounting, esteeming; also Verbs signifying continuance, lasting, persisting and persevering; with Verbs that betoken bodily moving, going, resting, or doing, which be properly called Verbs of gesture, have after them a nominative case declaring the circumstance or manner of the doing or suffering.  
But if there comes an Accusative case before the Infinitive mood, there must also follow an Accusative after them.  
Example.  

They are called holy, because they have been inspired by the holy Ghost. Who so taketh them for his guides shall walk sure, he shall become strong in faith, grow full of hope, stand undaunted, sleep fearless of danger, live assured of blessedness, die full of comfort, and in the last day he shall rise again happy. He that reads them much, and studies them often, shall attain unto true knowledge, whereby he shall be named godly, saluted holy, and shall be pronounced heir of heaven. The Arguments which are accounted fit to prove that they are of God are these. The witness of the holy Spirit is esteemed the first. The argument which is reckoned the second is taken from their stile which is accounted so lofty. Thirdly their doctrine, which is perceived so excellent. Lastly their power, for they appear most efficacious, they continue unconquered, persevere glorious, and remain having the upper hand.   

Sanctae vocantur quoniam a spiritu sancto fuerunt inspiratae. Quicunque illis ducibus utitu●, securus ambulabit, fide fortis fiet, plenus spe evadet, interri●● stabit, intrepidus periculi dormiet, beatitudinis certus vivet, solatio refertus morietur, & in die ultimo resurget beatus. Quisquis multus illas legit, & illis frequens studet, veram adipiscetur scientiam quâ nominabitur pius, salutabitur sanctus, & haeres coelorum nuncupabitur. Argumenta quae censentur idonea demonstrando illas a Deo esse, haec sunt Spiritus sancti testimonium habetur & ducitur primum. Quod autem argumentum numeratur secundum, ex illarum stilo desumptum est qui ita sublimis existimatur. Praeterea doctrina earum, quae adeo egregia cernitur. Postremò virtus earum, efficacissimae enim apparent, invictae perstant, illustres persistunt, & superiores permanent.     

THE SECOND EXERCISE, Of such Words that govern a Genitive case. In which Of the knowledge of God.  

RULE IX.  
The latter of two Substantives, signifying divers things, is put in the Genitive case, if the former be a Noun of measure, number, weight, thing owned, or a deed, or a Noun repeated, or a Noun derived from a Verb, ending in Tor, Trix, Tio, Tus, Sus or Xus.  
The doer also after his deed, or the owner after the thing owned, and the Noun of time and place, are elegantly put by an Adjective in latin.  
Moreover, after Nouns of relation; the later Substantive may be put in the Dative as well as in the Genitive.  
Example.  

THe wit of man without the light of the Scriptures cannot understand the nature of God. God the creator of the world, the preerver of things creasated, is not known by the books of Socrates, nor by the verses of Pythagoras, but by the history of Moses, the writings of the Prophets, the works of the Evangelists, and the Epistles of the Apostles In a word God is only fitly known by the holy Scriptures, which contain, the depth of all mysteries, the riches of all knowledge, the secret of secrets, the wisdom of the King of Kings, and the commandment of the Lord of Lords. For God hath revealed himself only in these Scriptures, whose breasts the two Testaments are like a couple of young Does that are twins, and the true homer of Manna. Those that seek in them to know God, shall be brothers to his son, and companions to the holy Angels.   

HOminis ingenium sine lumine Scripturarum, naturam Dei intelligere nequit. Deus mundi creator, re●um creatarum conservator, ex libris Socratis, (Socraticis) non dignoscitur, nec versibus Pythagorae (Pythagoricis) sed ex historia Mosis (Mosaicâ) scriptis Prophetarum (propheticis) operibus Evangelistarum & epistolis Apostolorum (Apostolicis) Uno verbo, Deus apte solum cognoscitur ex sanctis Scripturis quae complectuntur mysteriorum abyssum omnium, omnis scientiae divitias, arcanum arcanorum, sapientiam regis regum, & mandatum Domini Dominorum. Deus enim in illis se solum revelavit Scripturis, quarum ubera duo testamenta sunt instar paris damularum gemellarum, verusque homerus mannae. Qui in illis Deum cognoscere quaerunt filio suo fratres erunt, & comites Angelorum sanctorum (sanctis angelis.)    

RULE X.  
The praise or dispraise of a thing coming after a Noun substantive or a Verb substantive, is put in the Genitive or in the Ablative.  
Example.  

God who is a Spirit of wisdom unsearchable, of infinite glory, of holiness incomparable, of Justice uncorrupted, hath not revealed himself in the books of the Philosophers. Though many of them were men of sharp wit, rare judgement, and of great understanding. Aristotle himself, a man of vast knowledge, of rare gifts, was blind in the matters of God.   

Deus qui est inscrutabilis sapientiae Spiritus, infinitâ gloriâ, sanctitatis haud comparandae, Justitiâ integrâ, haud revelavit se in libris Philosophorum, quamvis illorum non pauci fuerint acri ingenio viri, raro judicio, & summi intellectus. Aristoteles ipse, vir stupendae scientiae, dotum rararum (dotibus raris) in rebus divinis caecutiebat.    

RULE XI.  
Adjectives that signify knowledge, ignorance, remembrance, forgetting, care, carelessness, fear, boldness, desire, loathing or disdain; also Comparatives and Superlatives, with the signs Of or Among, govern a Genitive case. Likewise Nouns of number with these Adjectives, consors, particeps, partaker, exhorts, not partaker, and certain Adjectives in ans, and axe, and ens, impoes and compos, insuetus, insolitus, insolens.  
Example.  

I am mindful of Simonides, who ignorant of the definition of God, and guilty of his ignorance, likewise uncertain of the question propounded by King Hiero, and no less fearful of error, did ask a day's respite. Then he not careless of the King's command, nor prodigal or lavish of his wit, but still unskilful of the solution, did demand two days longer, that he might satisfy the King desirous of the business and greedy of the mystery. Simonides not hungry of fame, nor ambitious of honour, but disdainful of vain glory, and not thirsty of praise, did demand three days longer, that he might be sure of the answer. Simonides still doubtful of the definition, and weary of the search, (though he had not been sparing of his labour, nor niggard of his pains) answered, The more I search the harder the matter is. For indeed this is the deepest of the questions, which the wit of the learnedest of men cannot resolve by the light of nature. Men by the light of nature are void of understanding, but those who are exercised and well seen in the Scriptures, are not culpable nor guilty of such ignorance, those that are not unaccustomed to these divine oracles, are privy to that mystery and partakers of that knowledge, but others are not innocent of many errors in this point nor void.   

Memor sum Simonidis, qui definitionis Dei ignarus, suaeque ignorantiae reus, pariterque quaestionis ab Hierone Rege propositae incertus, nec minus erroris timidus, diei spatium postulavit. Tunc autem, regii mandati haud negligens, nec ingenii profusus aut prodigus, sed solutionis adhuc imperitus, biduum amplius postulavit, ut regi negotii cupido, & mysterii avido satisfaceret. Simonides famae haud famelicus, nec ambitiosus honoris, sed inanis gloriae fastidiosus, nec laudis sitibundus, triduum insuper postulavit, ut certus esset responsi. Simonides Definitionis adhuc dubius, & investigationis fessus, laboris licet parcus non fuisset, nec operae tenax respondit, Quò magis scrutor, eo difficilior res est. Profectò enim haec est quaestionum asperrima, quam doctissimi hominum ingenium lumine naturae solvere nequit. Homines luce naturae sunt mentis impotes: qui autem Scripturarum periti & callentes sunt, talis ignorantiae non sunt manifesti, (conscii) qui non sunt insueti (insoliti) divinorum illorum oraculorum, mysterii illius non sunt nescii, participes sunt illius cognitionis, alii autem multorum errorum hac in re non sunt insontes, exortes.    

RULE XII.  
The english of these Pronouns genitives, Of us, Of you, are made in latin by the first genitive plural, Us by nostrum, You by vestrum; when they go after partitives, interrogatives, comparitives and superlatives.  
Example.  

That knowledge of God which none of us can obtain by the light of nature, no not the wittiest, or the subtlest of us is this, God is that one spiritual and only perfect essence, whose being is of himself, and receives it of none; in which one essence, there are three persons, the Father, the Son, and the holy Ghost: and these three are one not confounded, nor is the substance divided. The Father is the first person of that blessed Trinity, having being nor beginning of any but of himself. The Son is the second person of the Trinity, having his being of his Father alone, and the whole being of his Father by an eternal and incomprehensible generation. The holy Ghost is the third person, proceeding and equally sent forth from the Father and the Son by an inward and unconceivable inspiration. Tell me now ye Philosophers, which of you hath understood these things? none of you truly, no not the learnedest of you.   

Illa Dei cognitio quam nemo nostrum lumine naturae adipisci potest, ne perspicacissimus quidem nostrum aut nostrum sagacissimus, haec est, Deus est illud unum ens spirituale & summè perfectum, cujus esse est a seipso & a nullo accipit: in quo uno ente tres sunt personae, Pater, Filius, & Spiritus sanctus,: & hi tres unum sunt, nec confunduntur nec substantia dividitur. Pater est prima persona beatae illius Trinitatis, esse nec initium ab ullo habens nisi a seipso. Filius est Trinitatis persona secunda, esse suum a patre solo habens totumque patris esse, aeternâ haudque comprehendenda generatione. Sanctus spiritus est tertia persona à Patre & Filio procedens & ex aequo missa, internâ eaque haud concipienda inspiratione. Dicite amabò Philosophi, quis vestrum haec intellexit? nemo vestrum sane, ne doctissimus quidem vestrum.    

RULE XIII.  
The english of these Pronouns primitives, Of me, Of thee, Of him, Of her, Of them, Of us, Of you, are made in latin by their possessives, Meus, Tuus, Suus, Noster and Vester, when there cometh a Noun or Participle after them; and that Noun or Participle so following them must be put in the Genitive case, and the Pronoun must agree with the Substantive going before.  
Example.  

In these divine mysteries if the mind of us aspiring to know much doth pry too fare, it is dangerous. Therefore let us bridle the thoughts of us highflying, let us curb our presuming wit, lest the senses of us conceiving be amazed, and the understanding of us searching be dazzled. As for you that are curious, your overworking brain, and the fancy of you overbusy shall never be the more satisfied.   

In divinis illis mysteriis si mens nostra aspirantium multa cognoscere ulterius quām par est scrutetur, periculosum est. Itaque nostras sublime volantium fraenemus cogitationes, nostrumque arrogantium moderemur ingenium, ne nostri concipientium sensus obstupescant, & noster perquirentium intellectus perstringatur. Quantum ad vos curiosi, vestrum nimis laborantium cerebrum, vestraque nimis amplectentium phantasia nunquam abibunt contenta.    

RULE XIV.  
Of me is made by Mei, of Thee by Tui, of Him by Sui, of Us by Nostri, of You by Vestri, when part or passion is signified: so is of Her and of Them by Sui.  
Example.  

Let us remember that God did show but a part of him to Moses, and not himself wholly. Therefore if you have any care of yourselves, if I am not possessed of hatred of myself, if we are held in with any love of us, let us forbear to seek too fare.   

Meminerimus Deum partem sui tantum Mosi ostendisse, non autem se totum. Itaque si vestri curam habeatis, si mei odio non capiar, si quo amore nostri detineamur, ulterius quam decet rimari abstineamus.    

RULE XV.  
This Verb Sum will have a Genitive case, when it doth signify, belonging to one, as a token, property, duty or guise. Except that these Pronouns are made by the Neuter possessives in the Nominative case; My by Meum, Thy by Tuum, His, Her or Their by Suum, Our by Nostrum, Your by Vestrum, when these Substantives part, duty, point, property or guise do follow: and these Substantives are understood in latin. Also some Nouns substantives in such manner of speaking are made by a Noun adjective of the neuter gender.  
Example.  

I think it is not our part to price curiously in these mysteries: it is rather the part of a rash man, then of a prudent man, to dive into them with the eyes of reason. To believe this is a point of godliness, and to admire it, the duty of a Christian: To acknowledge his weakness is the property of an humble man, but to be over-wise is the part of a proud arrogant. Let every one do what is his part, I will do what is my part.   

Nostrum non esse arbitror haec mysteria curiosiùs indagare: Temerarii potius est quam prudentis, rationis oculis illa perquirere. Hoc credere pietatis est, & admirari Christianum: Suam agnoscere imbecillitatem humiles est, sed sed nimis sapere velle, superbi est & arrogantis. Quod suum est unusquisque faciat, ego quod meum est faciam.    

RULE XVI.  
Verbs of accusing, purging, condemning, quitting, absolving and warning do govern a Genitive case of the crime or fault, of which one is accused, purged, condemned, quitted, absolved or warned of, or else an Ablative, without a Preposition or with a Preposition de.  
Uterque both, Nullus none, Altar another, Neuter neither, Alius another, Ambo. both, and the superlative degree are never put but in the Ablative with the Preposition De after such Verbs.  
Example.  

In those things it is safer to be condemned of an humble ignorance then to be accused of presumption. I had rather be indicted of unskilfulness, then to be arraigned of curiosity. Saint Paul hath warned me of my duty, and advertised me of the danger of curiosity. My humility shall absolve, free and acquit me of offence, where my curiosity should reprove and convince me of error. As for me I do not desire to be condemned of rashness, nor of any other vice.   

In his tutius est humilis ignorantiae condemnari, quam praesumptionis (de praesumptione) accusari: imperitiae postulari mallem, quam de curiositate accersi. Mei me monuit officii (de meo officio) Di●●s Paulus, & de curiositatis periculo commonefecit. Noxae mea me absolvet humilitas (liberabit, eximet, purgabit) ubi mea me erroris convinceret & redargueret curiositas. Ego autem temeritatis aut de alio ullo crimine condemnari non cupio.    

RULE XVII.  
These Impersonals Poenitet, taedet, piget, pudet, miseret, miserescet, with these Personals, misereor, miseresco and satago do govern a Genitive case of the subject which moveth repentance, shame, grief, sorrow and pity.  
Example.  

It may be said to the busy searcher, Meddle with thine own business; but the humble ignorant cannot be ashamed of his ignorance in things not revealed. No man shall repent of his modesty in this matter. But he may repent of his curiosity, which will prove his ruin, unless God doth pity him.   

Curioso indagatori dici poterit Satage rerum tuarum, humilem verò ignorantem ignorantiae suae in rebus non revelatis pudere potest. Neminem suae modestiae hac in re poenitebit, sed suae illum curiositatis poenitere poterit quae erit illi exitio nisi Deum illius miserescat.    

RULE XVIII.  
These Impersonals, Interest, refert and est, signifying It matters, it concerns, it booteth, it skilleth, do govern a Genitive of all casual words: But the Pronouns Primitives are made by their possessives feminines in the Ablative case, Me by meâ, Thee by tuâ, Him, Her or them by suâ, us by nostrâ, you by vestrâ, and whom by cujâ.  
Example.  

It concerneth you and I, and every Christian to study this lesson, not to be too curious. It stands upon us all to be humble in searching. Those that think it matters them to sack further than it is revealed, do fall into errors, which it skilleth every wise man to shun. Let them think on that whom it concerneth.   

Vestrâ & maeâ & unius cujusque Christiani interest, huic lectioni studere ne curiosiores simus. Nostrâ refert omnium humiles essesc●utando. Qui suâ esse existimant ulterius quam revelatum est investigare, in errores incidunt, quos sapientis cujusvis refert vitare. Id perpendant cujá refert.    

RULE XIX.  
Recordor, obliviscor, reminiscor memini, govern a Genitive or an Accusative. Potior, egeo and indigeo, do govern a Genitive or an Ablative.  
Example.  

Moreover let us remember this lesson, and call to mind that instruction, let us not forget that precept, Namely that we must call upon God; for wisdom, and understanding, that we may enjoy that knowledge which is necessary to salvation. If we do so, God will bestow on us that knowledge which we want, and the wisdom which we stand in need of, and we shall obtain our desire.   

Insuper hujus lectionis (hanc lectionem) meminerimus. Documentum illud recordemur, praecepti illius ne obliviscamur. Nempe Deum nobis invocandum sapientiae causâ & intelligentiae ut cognitione illâ potiamur quae est ad salutem necessaria. Id si fecerimus, impertiet nobis Deus hanc cognitionem cujus egemus, cujusque indigemus, nosque nostro voto potiemur.    

RULE XX.  
Verbs that betoken to esteem or regard, do govern a Genitive case betokening the value; Aestimo doth govern also sometimes an Ablative.  
Example.  

We shall (I say) get that knowledge which is much to be regarded, and more to be valued then pearls: that knowledge in comparison of which all other sciences are to be esteemed a look of wool, or a nutpill: that knowledge which if a man sets little by, he is utterly undone.   

Hanc (inquam) scientiam assequemur quae magni facienda, & pluris ducenda quam gemmae: hanc cognitionem, prae quâ scientiae aliae omnes, flocci aut nauci sunt aestimandae: hanc cognitionem quam siquis parvi pepender periit penitus.    

RULE XXI.  
In a place or at a place, if the place be a proper name of a lesser place, of the first or second Declension, it shall be put in the Genitive case.  
We use also these Nouns appellatives in the Genitive case, On the ground humi, in the Army militiae, at wars belli, at home domi, which word Domiis used with these Adjectives, Meae, tuae, suae, nostrae, vestrae, alie●ae.  
Example.  

We shall get that knowledge, without which no comfort is found, neither abroad, at another man's, nor at our own house: neither at wars and in the Army, neither at Rome, nor at Tarentum.   

Hanc cognitionem assequemur, sine quâ nil solatii invenitur, nec foris, domi alienae, nec domi nostrae, nec belli, nec militiae, nec Romae, nec Tarenti.    

RULE XXII.  
Adverbs of quantity, time and place, do govern a Genitive case.  
Example.  

For in the true knowledge of God much comfort is found, yea all comfort, so much joy as no man can tell how much. Much pleasure is to be found in it, and no sorrow; and without it all other Sciences bring little profit, but abundance of trouble, good store of vexation, and grief enough: But that is ever at hand, whithersoever in the world you go; and in what place of the earth soever you dwell in, its help can do as much as all helps. No man is come to that height of impudence as to deny it.   

In vera enim Dei cognitione multum solatii invenitur, imo solatium omne, tantum gaudii, quantum dicere potest nemo. Multum voluptatis in eâ invenire est, nihilque doloris & sine eâ omnes aliae scientiae parum utilitatis afferunt, sed abunde molestiae, affatim aerumnarum & satis doloris: Illa vero semper praesto est quocunque gentium proficiscaris; & ubivis terrarum habites, auxilium illius est omnium auxiliorum instar. Nemo eo impudentiae venit id ut velit inficiari.     

THE THIRD EXERCISE, Of Words governing a Dative case. In which also Of Man's Creation, Fall and Redemption.  

RULE XXIII.  
Adjectives that signify profit or disprofit, pleasure, displeasure, obedience, rebellion, likeness, unlikeness, fitness, unfitness, easiness, hardness, friendship, enmity and nearness: also Adjectives in bilis, and Participles in dus, do govern a Dative case,  
Example.  

IF you ask me, what man must know concerning himself, take this in few words: It is profitable to him to know his outward frame his body, but more convenient and fit for him to consider his inward and honourable guest his soul. The doctrine of man's Creation, and the end thereof, is a doctrine advantageous to man, healthful to his soul, pleasant to his mind, and not unpleasant to his understanding. It is beneficial to him to know his first glory, neither is it unuseful to him to be acquainted with his fall. But the doctrine most joyful, sweet, pleasant, and comfortable to every one of us, is the knowledge of our redemption. As for his glorious creation, man (who had none equal to himself among the creatures) was made like to God himself. He was not like him in bodily likeness but in spiritual, namely in knowledge, righteousness and true holiness As for his knowledge, things now harsh, hard, difficult and uneasy to our understanding, were then most plain, easy, clear, manifest, and apparent to his. Those things which are now toilsome and burdensome to our memory, were not wearisome nor troublesome to his. And for his righteousness, he was obedient and dutiful to the Law of his Maker, and not refractory, cross nor rebellious to his commands, but fit and suitable to all righteousness. But the devil mischievous and ill wisher to mankind, envious to his happiness, did toll our first parents into a snare, and showing himself courteous and friendly to them, and not an enemy to their good, did cause them to fall. Since that time man became subject and liable to all misery, and was to have his dwelling, not near and adjoining to hell, but in hell itself, because of that fall to be lamented of us all, and for that disobedience, to be deplored of his posterity: and in that place he was to suffer aeternal pains to be feared of all men.   

SI me rogetis quid sit homini de se cognoscendum, haec paucis accipite: Utile illi est, externam sui machinam, corpus cognoscere, aptius vero & magis idoncum illi, internum eumque honorandum hospitem illius animam perpendere. Doctrina humanae creationis, & finis illius, doctrinae est homini quaestuosa, animae suae salutaris, menti grata, & intellectui suo haud injucunda. Commodum illi est primam suam novisse gloriam, nec incommodum (inutile) est illi de lapsu suo certiorem fieri. Doctrina vero laetissima, dulcissima, gratissima & unicuique nostrum amoenissima, est redemptionis nostrae cognitio. Ad gloriosam illius creationem homo (qui inter creaturas omnes aequalem sibi habebat nullam) factus erat Deo ipsi similis. Simili illi non erat secundum corporis similitudinem sed spiritus cognitione, nempe justitiá & verâ sanctitate. Quantum ad illius cognitionem, quae nunc sunt intellectui nostro aspera, dura, difficilia & ardua, suo tunc erant lucidissima, facillima, clarissima, manifestima & maxime perspicua. Quae nunc memoriae nostrae operosa sunt & onerosa, suae tunc fastidiosa haud erant nec molesta. Quantum autem ad illius justitiam, obsequens erat & moriger legi creatoris sui, & mandatis illius haud refractarius, adversus nec rebellis, sed omni operi justitiae aptus & idoneus: Diabolus verò generi humano malignus & malevolus, illiusque felicitati invidus primos parentes nostros in fraudem illexit seque illis benevolum (affabilem) & amicum praebens nec utilitati illorum inimicum, fecit ut liberentur. Ex eo tempore factus est homo miseriae omni subditus & obnoxius suumque erat habiturus domicilium non orco conterminum aut contiguum, sed in orco ipso, hunc ob lapsum nobis omnibus lugendū; & hanc propter inobedientiam posteris suis deplorandam: eoque in loco aeternas poenas omnibus formidabiles erat passurus.    

RULE XXIV.  
All Verbs put acquisitively, that is to say, which do betoken gain or loss to a thing or person, which most commonly have these tokens To or For in english before them, govern a Dative case. Also Verbs which signify profit or disprofit, to compare or liken, to give and restore, to promise and pay, to command and show, to obey and resist, to believe or trust, to help and favour, to flatter, to threaten and to be angry, do govern a Dative case.  
Example.  

Man's fall happened in this wise. The devil under the shape of a Serpent, sets upon the woman alone (for God at first created our first parents male and female) and thus he speaks unto her; Hath God (saith he) commanded and charged you to forbear that tree? hath he enjoined you upon pain of death you should not eat of the fruit of the tree of knowledge of good and evil? Behold I vow and promise you, that it will not hurt you, nor do you harm. For God knew that it will advantage and profit you very much. For after you have eaten of it you shall dare to paragon and parallel yourselves to the highest God, in that you shall know both good and evil. Flattering, soothing and smoothing Eve in this manner, he set a net before her feet. Eve did believe his words, and gave credit to his persuasions, committing and commending her welfare to his glozing speeches; she eats of the fruit, afterwards she persuades her husband to eat of it, and he did: Thus after they had obeyed and consented to his delusions, they did resist and disobey the will of their Maker, which they should not have crossed nor thwarted. Thus displeasing God whom they should have pleased, and yielding to Satan, whom they should have withstood and opposed, and thinking to equal and compare themselves to God, they became like the beasts that perish. Neither did it happen unto them, nor did it befall them as they thought, for God took away from them those favours which he had given and bestowed upon them, because they had not addicted nor consecrated themselves to his service, but had harkened to the suggestions of Satan, and were at his command, and because they had obliged themselves to him, and enslaved themselves under his bondage.  
In this manner man's fall is revealed and opened to us in the Scriptures: Now I will show you the manner of our recovery, and who it is that restored us happiness, that we may render him thanks. I will also propound and set forth unto you what remedy we have for our disease, as the same Scriptures do manifest and discover to us. The merciful and just God, who to Adam and Eve seemed harsh, and who to the Serpent was accounted envious, even as soon as Adam fell gave him hope of recovery, and shown him what good things he had laid in store for poor sinners.  
God who was angry with Adam for his offence, God who was wroth with Eve, and displeased with all mankind for the sin of them both, prepared them a remedy, and promised them a redeemer of the seed of the woman, who should bruise the Serpent's head, and in the appointed time, sent his Son Jesus Christ both God and man, who by his death should his Father the price of our redemption, and satisfy his wrath, acquitting us of our sins, which did threaten us of death.   

In hunc modum lapsus hominis contigit. Diabolus sub specie serpentis mulierem aggreditur solam (Deus enim in principio primos pa●entes nostros marem & foeminam creaverat) hancque ita alloquitur; Itane (inquit) imperavit & mandavit vobis Deus, ut ab arbore illâ abstineretis? interminatus ne est vobis, ne ederetis de fructu arboris cognitionis boni & mali? Ecce vobis voveo & polliceor fore ut vobis non noceat, nec officiat, vobis potius proderit. Deus enim novit fore ut vobis plurimum commodet & proficiat. Ubi enim de eo comederitis, vos altissimo comparare & conferre audebitis, eoque quòd bonum & malum cognoscetis. In hunc modum Evae adulans, assentans & palpans rete pedibus illius tedendit. Eva verbis illius credidit, fidemque persuasionibus illius adhibuit, suamque prosperitatem blanditiis illius mandans & committens, de fructu edit, marito deinde persuasit ut ederet, & comedit. Ita fructibus illius postquam obsecuti fuissent & consensissent, voluntati creatoris sui repugnaverunt & contradixerunt, cui adversati non debebant nec resistere. It a Deo displicentes cui placere debuissem, & Satanae cedentes cui se opponere & obsistere debuissent, seque Deo adaequare, aequiparare existimantes, pecudibus pereuntibus similes facti sunt. Neque illis ex sententiâ accidit nec evenit: abstulit enim illis Deus dona illa, quae illis dederat & impertiverat, quandoquidem suo se cultui non addixerant, nec consecraverant, sed Satanae suggestionibus auscultaverant & attenderant, quoniam etiam se isti devinxerant, suaeque se servituti mancipaverant.  
Hunc in modum hominis lapsus nobis in scripturis revelatur: Nunc autem vobis ostendam recuperationis nostrae modum, quique beatitudinem nobis restituerit, illi gratias ut agamus. Vobis etiam proponam & declarabo! quod habeamus malo nostro remedium, ut eaedem Scripturae nobis aperiunt & indicant. Misericors ille Deus qui Adamo & Evae videbatur asper, quique serpenti habebatur invidus, ut primùm lapsus est Adamus spem illi dedit recuperandi, illique monstravit quid boni reposuisset miseris peccatoribus.  
Deus qui Adamo ob noxam succensebat, Deus qui Evae irascebatur & humano generi indignabatur ob utriusque peccatum, remedium illis paravit, illisque redemptorem ex semine mulieris promisit, qui caput serpenti contereret, & tempore praestituto filium suum Jesum Christum & Deum & hominem misit, qui morte suâ redemptionis nostrae pretium patri persolveret, irae illius satisfaceret, noxae nos absolvens quam nostra nobis minabanbantur peccata.    

RULE XXV.  
Certain Verbs compound with these Praepositions, Prae, ad, con, sub, post, ob, ante, in and inter. Also Verbs compounds, with Satis bene, & male govern a Dative case.  
But Praeco, praevinco, praecedo, praecurro, praeverto, p●aever●or; will have an Accusative.  
Example.  

Jesus Christ the mediator of the new Covenant hath taken upon him our flesh, and set his hand to our salvation. He it is who praeferring the seed of Abraham before the nature of Angels, and setting his life after the liberty of mankind, hath contented his Father, and blessed again the posterity of Adam, whom his Father had cursed. It is he that hath done us good, when we had done harm to ourselves. It is he by whom blessing is come after cursing, by whom we stop the mouth of Satan, whom we shall outstrip in happiness, and he that had outgon and passed us in craftiness, shall not charge us with that fall.   

Jesus Christus mediator novi feederis, carnem nostram sibi assumpfit, manumque suam saluti nostrae admovit. Hic ille est qui semen Abrahamae naturae Angelorum praeponens, praeferens, vitamque suam libertati humanae postponeus posthabens patri satisfecint, & Adami posteris iterum benedixit quibus maledixerat pater. Hic ille est qui nobis benefecit cum nobis malefecissemus. Hic ille est per quem benedictio maledictioni successit, per quem fauces Satanae obstruimus, cui felicitate antevertemus, & iste qui nobis antestabat fallacia, crimen illud nobis haud objectabit.    

RULE XXVI.  
Sum with some other Verbs doth govern two Dative cases.  
Example.  

It is he who is our safeguard, and who is the stay of mankind, the comfort of sinners, and the joy of the miserable. It is he who is our refuge, by whom we have hope of salvation, and by whom the fall of Adam which was imputed to us a fault is no longer dangerous. It is he by whom that fall which would have proved our overthrow, and was esteemed our fault, is now repaired.   

Hic ille est qui nobis est prafidio, quique est humano gentri subsidio, solatio peccatoribus, & miseris gaudio. Hic ille est qui nobis est asylo, & per quem nobis est spes salutis, per quem etiam lapsus Adami qui vertebatur nobis vitio haud diutius est periculosus. Hic ilest per quem lapsus ille qui fuisset nobis exitio, & crimini nobis ducebatur nunc restitutus est.    

RULE XXVII.  
Sum with his compounds except Possum, and sum set for I have, governeth a Dative case.  
Example.  

That fall (I say) in which was all the calamity of us all, and by which there was no difference betwixt us and the devil (which was not only present at that action, but was the chief in it) is now reform by Jesus Christ, who to do us good, though we had been wanting in our duty, was born of the Virgin Mary, in the fullness of the dispensation of times. By him we have access unto the throne of grace, who hath all power in heaven and earth.   

Lapsus ille (inquam) cui nostra omnium salus inerat, per quem etiam diabolo non intereramus, (cui negotio isti non modo interfuit sed etiam praefuit) reparatus nunc est per Jesum Christum, qui ut nobis prodessit quamvis officio nostrae defuissemus, virgine Mariâ natus est in consummatione tempore. Per illum nobis est aditus ad thronum gratiae, cui est potestas omnis & in coelo, & in terrâ.    

RULE XXVIII.  
Certain Impersonals require a Dative case, Libet, licet, liquet, patet, constat, placet, expedit, sufficit, vacat, stat, restat, accidit, contingit, evenit, praestat, dolet, convenit, statutum est; Also these Verbs coepit, incipit, desinit, solet, debet, potest, being put before these Impersonals, do govern also a Dative.  
Example.  

Now there remaineth nothing for us to think, nothing is left for us to do, but to embrace so great a salvation which he is pleased to vouchsafe us. It is expedient for us to go to him who is resolved to save to the utmost, and through whom the Father and we are agreed. It is not meet for us to say we are not at leisure: It is not lawful for us to say we list not, for if we chance to neglect it, if we happen to slight it, it will displease him, and it will grieve us to have done it. For it is told us in the Scriptures, and in them we are informed, that those who resolve not to go to the marriage were not accounted worthy to be entertained. We had better to accept it the day, it will not be sufficient for us to bring excuse for our delay, seeing we cannot have it when we list, we ought always to be at leisure, for it is evident, and manifest to us, that it happeneth ill to such as neglect it; let us be determined to seek after it in time.   

Nil nunc nobis restat cogitandum, nil superest nobis faciendum nisi ut tantam salutem amplectamur, qua placuit illi nos dignari. Expedit nobis illum adire cui statutum est ad summum servare, per quem etiam nobis cum patre convenit. Non competit, nec aequum est nobis dicere non vacare nobis: Non licet nobis dicere nobis non libere, hanc enim si nobis accidat negligere, hanc si nobis contingat parvipendere, displicebit illi, nobisque dolebit factum. Narratum enim nobis est in Scripturis, & in illis declaratum est nobis eos quibus steterat nuptias non adire, dignos habitos non fuisse qui excipirentur. Hanc praestat nobis hodie accipere: nobis non sufficiet nec satis erit causam afferre morae nostrae. Hanc cum habere nequeamus quandocunque libitum fuerit nobis, semper nobis vacare debet; liquet enim & patet nobis malefieri illis qui negligunt eam: statutum sit nobis hanc tempore quaerere.    

RULE XXIX.  
These english words of time, are put in the Dative in latin, In the morning, or by daylight Luci, in the evening Vesperi, in season or in times Tempori.  
Likewise Adverbs which come from Adjectives which govern a Dative, do govern the same case also.  
Example.  

Let us go meet him in season, who came to meet us in our flesh. Let us go to him in the the morning in our youth, rather than in the evening in our old age. Let us not do like those who living unprofitably to themselves, through their povocation entered not into the holy Land.   

Obviam illi. camus tempori, qui nobis in carne nostra venit obviam. Mane illum adeamus in juventute, potius quam vesperi in senectute. Ne faeiamus fimiliter illis, qui sibi inutiliter viventes, ob provocationem terram sanctam non ingressi.    

RULE XXX.  
If the proper name of the lesser place be of the third Declension, or of the plural number, it shall be put in the Dative or Ablative, if it hath the signs In or At before it.  
Example.  

If we do otherwise we shall remain in spiritual Babylon, for the sin committed in Eden: But we shall not be entertained in the heavenly Jerusalem.   

Secus si fecerimus spirituall Babyloni manebimus ob peccatum Edeni commissum: non autem excipiemur coelesti Jerusalemi.    

RULE XXXI.  
These interjections Hei and Vae govern a Dative case.  
Example.  

We shall be thrown into that place, where is heard the voice of them that cry woe to me careless of salvation: Alas to me, negligent of God's favour.   

In locum istum dejiciemur ubi. auditur vox clamantium, Vae mihi salutis negligenti: hei mihi favoris divini incurioso.    

RULE XXXII.  
When we attribute any passion or action to the parts of the body, instead of the english Pronoun-possessives, we use in latin the Dative of the Primitive.  
Example.  

Where our eyes shall be continually besmoked, where our nostrils shall be molested with the stench of brimstone: where our tongues shall be scorched with burning flames, our breasts torn with hooks, our feet tied with chains, even the chains of darkness, from which place the Lord deliver us, Amen.   

Ubi oculi nobis perpetuo fumo suffundentur, ubi nares nobis foetore sulphureo infestabuntur: ubi linguae nobis ardentibus flammis torrebuntur, pectora nobis uncis lancinabuntur, pedes nobis ligabuntur catenis, catenis (inquam) tenebratum, qou loco liberet nos Dominus. Amen.     

THE FOURTH EXERCISE: Of Words governing an Accusative. Wherein Of the Means whereby we are made partakers of Christ's benefits, namely Faith.  

RULE XXXIII.  
The measure of length, breadth or thickness, is put after Adjectives in the Accusative case, sometimes also in the Genitive, and sometimes in the Ablative.  
Example.  

BUt you may new ask me, How shall we be partakers of Christ's benefits? I'll tell you in few words: Faith is the only way. If you have faith you may come near to Christ the true mercy seat praefigured by that golden one two cubits and a half long, and a cubit and an half broad. If you have faith, I say you shall become citizens of the holy City, which is twelve thousand furlongs long, and twelve thousand furlong broad, and whose walls are an hundred and forty thousand cubits high.   

NUnc autem me rogabitis, Quomodo fiemus beneficiorum Christi participes, paucis aperiam. Fides est via unica fidem si habeatis, ad Christum accedere potestis, verum illud propitiatorium, per aureum illud praefiguratum, duum cubitorum cum dimidio longum, & sesquicubito latum. Si (inquam) fidem hae beatis, ascribemini in cives civitatis illius sanctae, quae est duodecim mille stadiae longa, cujusque moeniae sunt centum quadraginta cubitorum (cubitos) alta.    

RULE XXXIV.  
All Verbs actives, common, and deponent, with certain Verbs neuters, do govern an Accusative after them.  
But Verbs of ask, teaching, arraigning, concealing, do govern two Accusatives, one of the person, the other of the thing.  
Example.  

If you have faith in Christ, you may boast of salvation: There is no reason why you should be afraid of death which your sins do threaten you of. You shall not despair of that life, which doth relish of all pleasures, and smelleth of all comforts. Beware of unbelief, and you shall live eternal life, and rejoice with a sound joy, before and after you have ruined your race. When you have put on the buckler of faith, you are clothed with salvation, and Christ who was clothed with our humanity, that we might be arrayed with the robes of his righteousness, shall give you what you ask of him. This is the way which the Scriptures do teach us, let no man make you to forget it.   

Fidem si habeat●●, salutem jactare potestis: nihil est quod mortem timeatis, quàm vestra vobis minantur peccata. Hanc vitam non desperabitis, quae voluptates sapit omnes, omneque redolet solatium. Incredulitatem cavete vitamque vivetis aeternam, solidumque gaudebitis gaudium ante & post curriculum vestrum quam cucurreritis. Fidei clipeum ubi indueritis, salutem etiam vestivistis, Christus etiam qui humanitatem nostram induit, ut vestem justitiae suae amiciremur, largietur vobis quodcunque illum rogaveritis. Ea est via quam nos docent Scripturae, cavete, nequis hanc vos dedoceat.    

RULE XXXV.  
These Verbs impersonals, Delectat, juvat, dedecet, decet, oportet, fallit, latet, praeterit, do govern an Accusative.  
Example.  

If you are ignorant what faith is, if you know not what that thing means which it behoveth every one of us to have, and without which it misbeseemeth us to think that we can be made partakers of Christ's benefits; If it delighteth you to hear that which will comfort every one to know, it becomes you to learn, this Faith is a supernatural grace of the Spirit of God, by which a man doth rely and rest on Christ for salvation, apprehending and applying to himself, the benefits offered him by Jesus: by which he is assured that God hath forgiven him his sins through Christ, who delighteth to save sinners, and who takes pleasure to have mercy upon poor and wretched men.   

Vos si lateat quid fit fides, vos si praetercat, quid sibi velit illud quod oportet unumquemque nostrum habere, & sine quâ dedecet nos existimare, fieri posse ut fiamus participes beneficiorum Christi. Si delectet vos audire, quod juvat unumquemque cognoscere, decet vos id discere. Fides est supra naturam spiritus Dei donum quâ quis Christo salutis causâ fidit & nititur, beneficia sibi a Christo Jesu apprehendens & applicans: quâ certus est Deum per Christum noxam illi condonavisse, per Christum quem peccatores servare delectat, quemque miserorum hominum misereri juvat.    

RULE XXXVI.  
These Praepositions following do govern an Accusative case; Add to, apud at, aunt before, adversus adversum against, cis citra on this side, circum circa about, contra against, erga towards, extra without, intra within, inter between, infra beneath, juxta besides or nigh, ob for, pone behind, per by or through, prope nigh, propter for, secundum, post after, trans on the further side, ultra beyond, praeter besides, supra above, circiter about, usque until, serus by, versus towards, penes in the power.  
Example.  

Now to know whether we have Faith within us or not, it is not above the skill of man to conceive: for it is in the power of the spirit of man to know the things which are within him, especially when the Spirit of God hath enlightened his understanding beyond the pitch of nature. Then shall we know that this grace is come to us, if we look towa d Heaven and Heavenly things, and striving against worldly lusts which war against the soul, we busy ourselves in this present world about a sober, just, and religious life, and not about the vanities of this world, running through patience the race set before our eyes, looking upon Christ Jesus the author and finisher of our faith, who for the joy set before him, died before us, despising the shame, and now sitteth by the father, at the right hand of the throne of God.   

Nunc autem ut cognoscamus, utrum fidem intra nos habeamus necnon, non est supra humanum captum concipere: Spiritum enim hominis penes est, quae sunt intra se dignoscere, praesertim ubi spiritus Dei menti illius supra vires naturae illuxerit. Hanc tunc gratiam ad nos pervenisse dignoscemus, si coelum versus & coelestia spectemus, & adversus mundanas libidines luctantes, quae contra animam bellum gerunt, in hoc mundo circa sobriam justam & religiosam vitam occupemur, non autem circae istius mundi vanitates: per patientiam currentes cursum nobis ob oculos propositum. In Christum Jesum fidei nostrae authorem & consummatorem qui propter gaudium sibi propositum, ante nos mortuus est, ignominiâ contemptâ, nuncque sedet juxta patrem ad dextram throni Dei    

RULE XXXVII.  
Nouns that signify continuance of time, without ceasing or intermission, are put in the accusative without a Preposition, and sometimes with these Praepositions add, in, per.  
Example.  

Besides that being assured of God's fatherly love towards us we are partakers in this world of an inward joy which lasteth not for a time, or a moment, or a few hours, days, or months, but a man's whole life.   

Insuper de paternâ Dei erga nos curâ certi, hoc in mundo participamus gaudio interno, durante, non ad tempus, aut ad praesens, aut paucas horas, dies, mensesve, sed totam hominis vitam.    

RULE XXXVIII.  
To a place, if the place be a Proper name of a lesser place, or any of these two Nouns Appellatives Domus and rus, it shall be put in the accusative case, without a preposition, after verbs or nouns betokening motion to a place, But if the place be a proper name of a greater place, it must be put in the accusative, with the Preposition in or ad.  
Example.  

Ye until we go to our last home from thence to be carried, not to spiritual Egypt or to spiritual Babylon, but into heavenly Canaan, to Jerusalem which is in heaven, where we shall sing Hallelujahs unto God.   

Etiam donec tendamus domum ultimam nostram. Ind deportandi, non ad spiritualem Aegiptum, sed in coelestem Canaan illam, Jerusalemem quae est in coelis, ubi Deo Hallelu-jah cantatur sumus.    

RULE XXXIX.  
Pertaesus, exosus, and perosus, have sometimes an active signification, and then they do govern an Accusative case.  
Example.  

Where also none are received, but men hating wickedness, and weary of the devil's drudgery, which from the beginning shown himself envying man's happiness.   

Ubi etiam excipiuntur nulli, nisi vitium exosi, & diaboli servitutem pertasi, qui ab initio se praebuit humanam felicitatem perosum.    

RULE XL.  
These impersonals, pertinet, attinet, and spectat, do govern an Accusative with the Preposition ad.  
Example.  

It belongs to us all to consider these things at least if we are careful of that which tends to our happiness, and appertaineth to our salvation.   

Ad nos attinet haec perpendere, saltem illud si curemus, quod ad prosperitatis nostram spectat, quodque ad salutem nostram pertinet.     

THE FIFTH EXERCISE: Of Words which do govern an Ablative. Wherein Also Of the means of obtaining Faith.  

RULE XLI.  
The word of price is put after verbs in the ablative case. Except that these words of price, are put in the genetive, when they are used without substantives, tanti so much, quanti how much, pluris more, minoris forlesse, tantivis so much as you list, tantidem for so much, quantilibet for as much as you will, quanticunque for how much soever.  
Example.  

Fare be it from us to think that saith is bought with money, it is not sold for silver, nor cheapened for gold: it is given us by his spirit, to whom our redemption stands in more than can be conceived. It comes from Christ who bought us, not for a dodkin or a wormeaten nut, but for so much as no man can tell how much: For our purchase stands him in many stripes, it costeth him many wounds, nay, he bought us for no less than his precious blood.   

ABsit a nobis cogitare, fidem emi pecunia, argento haud vaenit nec auro licet. Ab illius spiritu nobis donatur, cui redemptio nostra pluris constat quam concipi posset. A Christo venit qui nos emit non teruncio, aut vitiosa nuce, sed tanti quanti dicere queat nemo. Acquisitio enim nostri stat illi multis verberibus, constat illi multis vulneribus: Imo nos emit non minoris quam pretioso suo sanguine.    

RULE XLII.  
All manner of Verbs will have an Ablative case, signifying the cause, or the instrument, or the manner of doing.  
The cause also is sometimes put with one of these Praepositions, serving to the Ablative case, a, ab, e, ex, de, prae, and sometimes with these others, governing an Accusative, namely, per, ob, and propter.  
The manner of doing is also expressed sometimes, with the Preposition cum, or by an Adverb of quality.  
Example.  

Neither let us think tha● we can get it by any art, or with any humane policy: It is not obtained by any earthly wisdom. It comes from heaven, neither is it fetched from thence by craft or cozening, as Prometheus is said to have fetched fire by stealth, Neither is it purchased with the sword nor with any other warlike instrument. By reason of its excellency, and through our own weakness we are not beholding to ourselves for it. We must ask it of God by prayer, in reverence, and with zeal, with fervency, and not with drowsiness.   

Nec arbitremur nos illam assequi posse, arte humanâ ulla, aut peritia: Terrenâ nullâ sapientiâ obtinetur: De coelovenit, nec inde dolo aut fraude petitur, ut fertur Prometheus ignem furtim petivisse. Nec ense paratur, nec quolibet alio instrumento bellico. Illius propter excellentiam, nostramque per infirmitatem, hanc nobis acbis acceptam non debemus. Hanc Deum precibus poscere debemus cum Reverenti● & cum zelo, ferventer, non autem languidé.    

RULE XLIII.  
Adjectives that signify plenty, wanting, fullness, emptying, loading, unloading, do govern an Ablative case, sometimes also a genitive.  
Example.  

Man by nature fruitful in sin, full of mischief, fraught with vices, destitute of heavenly wisdom, bereft of divine knowledge, is without strength to get it.   

Homo naturâ peccato fertilis, malitiâ plenus, vitiis refertus, saplentiâ divinâ destitutus (privatus) divina cognitione vacuus, viribus est expers ad hanc consequendam.    

RULE XLIV.  
Dignus, indignus, praeditus, captus, contentus, do govern an Ablative case.  
Example.  

Man by nature unworthy of the grace of God, is not endued of it: neither can he with all skill make himself worthy of it. It comes from him who delighted with the love of mankind, was contented with the taking of our flesh.   

Homo naturâ gratia Dei indignus, illâ non est praeditus; nec quamlibet calidus fuerit hac gratiâ dignum se reddere potest. Ab illo proficiscitur qui humani generis amore captus, carnis nostrae assumptione contentus est    

RULE XLV.  
Natus born, prognatus begotten, satus swoon, editus issued, ortus risen, cretus sprung, do govern an Ablative.  
Example.  

Jesus Christ the son of God, born of a pure Virgin, sprung of mortal seed, is the author of our faith, he who was pleased to deliver men, begotten of Adam, and issued of Eve, is also the finisher of it.   

Jesus Christus Dei filius, immaculatâ virgine natus, mortali semine ortus est fidei nostrae author, Ille cui placuit liberare, Adamo prognatos & Evo editos illius etiam est consummator.    

RULE XLVI.  
The cause or manner of doing is put after Nouns Adjectives or Substantives in the Ablative.  
Example.  

God who is incomparable in mercy, for compassion admirable, most renowned in justice, excellent for wisdom, infinite of power, of goodness immeasurable, who is our father by adoption doth bestow it upon us through Jesus Christ, who is our Lord by conquest.   

Deus misericordiâ haud comparandus, compassione admirandus, Justitiâ insignis, sapientiâ egregius, petestate infinitus, bonitate immensus, adoptione pater noster, hanc largitur nobis per Jesum Christum victoriâ dominum nostrum.    

RULE XLVII.  
Adjectives of the comparative degree, having then or by after them, do cause the word following to be put in the ablative.  
An ablative likewise is put after Nouns or verbs which signify the measure of exceeding.  
Example.  

We have it from Jesus Christ who is more lovely than pearls, sweeter than honey, whiter than the lily, and more pleasant than the now wine; Jesus Christ who hath esteemed us more by much then be hath done other creatures, and exalted us by many degrees above the Angels, doth give it us.   

Hanc a Jesus Christo habemus, gemmis amabiliore, melle dulciore, lilio candidote, & musto jucundiore? Jesus Christus quique nos multo pluris fecit quam alias creaturas quique nos multis gradibus supra Angelos extulit, hanc nobis largitur.    

RULE XLVIII.  
Verbs of abounding, wanting, filling, emptying, loading, unloading, do govern an Ablative, some of them also do govern a Genitive.  
Example.  

And this he doth bestow upon us to ease us of the burden of sin, of which we are loaden, and to unload us of that heavy burden under which we groan, to restore us those graces of which we were stripped by him who robbed our first parents of their knowledge, bereft them of their holiness, and deprived them of righteousness.   

Hancque nobis largitur, nos ut levet onere peccati, quo onerati sumus, nosque gtavi illo exoneret pondere sub quo gemimus, utque gratias illas nobis restituat, quibus nudati fueramus ab illo qui primos parentes nostros cognitione suâ spoliaverat, sanctitate privaverat, & justitiâ orbaverat.    

RULE XLIX.  
Fungor I perform, fruor I enjoy, utor I use, abutor I abuse, laetor I am glad, gaudeo I rejoice, communico I communicate, participo I make partaker, munero I reward, impertio I impart, afficio I affect, prosequor I follow, supersedeo I give over, do govern an ablative case.  
Example.  

Now I will communicate unto you the secret, how we partake of faith, and how we do enjoy that grace, which if any man hath not, he wants the greatest of graces, whosoover lacketh that grace shall not eat that bread which Angels live by, Angels which perform their duty, and have not abused the favour of God nor given over their obedience. O truly happy those whom God doth so love, and whom he doth so much honour as to bestow it upon them. Whomsoever he rewards with that grace may rejoice and be glad at their happiness.   

Nunc autem arcano vos communicabo, quomodo fide participemus, quomodo etiam gratiâ illâ fruamur, quâ siquis careat, maxima gratiarum indiget, quicunque gratiâ illâ caret non vescetur pane illo quo victitant Angeli, Angeli qui funguntur suo officio, nec Dei favore sunt abusi, nec obedientia suâ supersederunt. ô verèfelices illos quos tanto amore Deus prosequitur, quosque tanto honore afficit ut illâ illos impertiat. Quencunque illâ munerat gratiâ sua felicitate, gaudere, & laetari potest.    

RULE L.  
Verbs passives will have after them an Ablative of the doer, with the Preposition a or ab, and sometimes a Dative.  
Also these Neuter passives, Fio I am made, vaeneo I am sold, vapulo I am sold, exulo I am banished, liceo I am cheapened, do govern an Ablative with the Preposition a or ab.  
Example.  

That gift which is given of God to them that are beloved of him, that gift which is begun by God, and by him increased by him also perfected, is thus begotten in us by him. First, we are moved inwardly by the holy Ghost, by whom we are sealed against the day of redemption We are also taught by him outwardly by the help of the word preached, by Sermons, catechising and reading of the same. By this word our hearts are prepared by the holy Ghost, by bruising and humbling them. They are by him bruised and humbled, when he gives a man a fight of his sins, and sorrow for them. We are also made by him to acknowledge that we have need of Christ. Afterward we are gifted by him with a longing desire to be made partakers of Christ and all his merits. Lastly we are persuaded by him to fly unto the throne of grace, by praying, and groaning, and sending out loud cries for the forgiveness of our sins. By him also our words are directed, by him our meditations are sanctified, and by him we have power to cry Abba Father.   

Donum illud quod sibi dilectis a Deo donat●r, donum illud quod a Deo inchoatur, ab illo augetur, ab illo etiam perficitur, Ita gignitur in nobis ab illo. Interne primum a spiritu sancto movemur; Per quem in diem redemptionis obsignamur. Externe etiam ab illo docemur verbi auxilio, concionibus, catechesi, & ejusdem lectione praedicati. Verbo illo corda nobis a spiritu sancto praeparantur conterendo illa & deprimendo. Ab illo conteruntur & deprimuntur, quando facit ut peccata sua quis percipiat & de illis doleat. Ab illo etiam cogimur agnoscere nobis opus esse Christo. Ardenti deinde desiderio ab illo donamur ut Christi fiamus participes, meritorumque illius omnium. Postremò ab illo persuademur, ad tribunal gratiae ut confugiamus, orando, gemendo & immensos clamores pro peccatorum condonatione emittendo. Ab illo etiam diriguntur verbe nostra, ab eo sanctificantur meditationes nostrae, per eum etiam potestatem clamandi Abba pater, habemus.    

RULE LI.  
A Noun or Pronoun absolute (that is to say) having no governor, and being with a Participle expressed and understood, must be put in the Ablative case.  
Example.  

Thus our souls being truly humbled, and our hearts thirsting for Christ, and having renounced all self confidence, our desires minding nothing but heaven, we shall at length prevail the anchor of our hope being fastened on God's mercy.   

Animabus nostris hunc in modum verè depressis cordibusque nostris Christum sitientibus, omnique abjecta nostri fiducia, desideriis nostris nihil nisi coelum meditantibus, tandem superiores evademus, anchorâ spei nostrae fixâ in Dei misericordiâ.    

RULE LII.  
Verbs and Nouns that signify distance, receiving, or taking away, do govern an Ablative case, with one of these Praepositions, a, ab, abs, de, e, ex.  
Verbs of taking away, do also sometimes govern a Dative.  
Example.  

Then shall we receive from God that gift which we do expect from him. God also from whom our health arises, shall banish from us all fears, and we shall see that we differ from those from whom God doth hid his face, and from whom he doth stand afar off, and whose portion is with those Angels which have revolted from him. And having received it, we shall turn our minds from vanities, withdraw our heart from maliciousness, and keep it from wand'ring thoughts.   

A Deo tunc accipiemus donum illud quod ab illo expectamus: Deus etiam a quo salus nostra oritur, nostros a nobis timores expellet omnes, percipiemus etiam nos ab illis differre, a quibus Deus faciem abscondit suam & a quibus longinqu●s stat, quorumque portio est cum impiis illis Angelis qui ab illo defecerunt. Hanc etiam ubi acceperimus, mentem nostram a vanitatibus avertemus, cor nostrum a malo abstrahemus, & ab illo vagas cogitationes arcebimus.    

RULE LIII.  
The matter whereof a thing is made is put in the Ablative case with the Preposition e, or ex, or by an Adjective material.  
Also Verbs of changing, compounding, consisting, and the like, will have an Ablative case of the thing changed, with the Preposition e, or ex, and an Accusative with the Preposition in, of the thing into which the other is changed.  
Example.  

Then shall we know that of slaves of Satan we are become freemen to God, that of sinners we are made just, of rebels obedient, and that our nature is changed from bad to good, and we shall be assured that afterwards we shall be crowned with Crowns better than Crowns of gold, whereas we should have been tied with chains heavier than chains of iron.   

Tunc noscemus nos e Satanae servis, libertos Deo factos, ex peccatoribus justos effectos, ex rebellibus obedientes; nostramque indolem e prauâ in bonam mutatam, certique erimus fore ut tandem coronemur Coronis praestantioribus ex auro, coronis aureis, ubi ligati fuissemus catenis gravioribus & ferro catenis, ferreis.    

RULE LIV.  
These Praepositions following govern an Ablative case, a, ab, abs, from or fro, absque without, cum with, clam privily, de from, e ex ont of, palam before, coram before, prae in comparison, pro for, sine without, tenus up to.  
Also in governs an ablative case when it signifies in a place.  
Example.  

Sith then that grace comes from heaven, seeing it is not obtained without prayer, let us present ourselves before the throne of grace, and let us ask it of God in his name, who loved us before the Angels, who died for us on earth that we might live in heaven with the Saints, and with the blessed Angels.   

Cum igitur gratia illa de coelo descendat, cum sine precibus non impetretur, coram tribunali gratiae nos sistamus, hancque a Deo petamus in illius nomine qui nos dilexit prae Angelis qui in terrâ pro nobis mortuus, ut in coelo cum Sanctis & beatis Angelis viveremus.    

RULE LV.  
Nouns of time, are put in the ablative case, when they answer to the question when.  
But when they imply a distance of time, and have the sign from before it, are put in the Ablative, with the Preposition, a, ab, and sometimes with the Preposition De.  
Example.  

Let us be earnest from day to day, in the morning, at noon, at evening, nay, at midnight, let us solicit the Judge from break of day till night, from one year to another: Let us wrestle with God whose truth remains from one generation to another, and whose mercy is from all age:.   

De die in diem acriter contendamus mane, meridie, vesperi, imo media nocto, Judicem ab aurorâ ad noctem fatigemus ab alio in alium anno; Cum Deo luctemur, cujus veritas ab aliâ in aliam generatione permanet, & misericordia ab omni seculo.    

RULE LVI.  
A proper name of place, of the third declension, or of the plural number. is put in the ablatine case, when it signifies in a place or at a place.  
Nouns of lesser places also which signify from a place or by a place, are put in the Ablative without a Preposition.  
But Nouns appellatives, and names of great places are put in the same case with a Preposition, except domus and tus which follow the rule of lesser places.  
Example.  

Let us with David cry from the deep unto God who hath a house of prayer in Jerusalem, for whom praise doth wait in Zion, to God which is known in Judaea, that we may departed out of Egypt, and get out of the house the house of bondage, that we may not through unbelief be driven from heavenly Canaan.   

De profundis cum Davide clamemus ad Deum, cui est Jerusalemi (solimis) domus oratoria, cui debetur laus Sione (Sioni) ad Deum qui notus est in Judaeâ ut ex Egypto discedamus, & domo servitutis exeamus, ne per incredulitatem a coelesti Canaan expellamur.    

RULE LVII.  
These Verbs following do govern an Ablative with the Preposition de, mereor I deserve, loquor I speak, dissero I discourse, memini I make mention, audio I hear, ago I treat: Likewise every verb whose sign of may be changed into concerning.  
Example.  

I have spoken of faith, and discoursed of its effects; I have treated of the means of attaining to it, and this briefly: You may learn more of this matter in the Authors which have written copiously of it. Now I will speak of prayer through the assistance of him who deserved well of all, and of whom no man could complain.   

De fide locutus sum, & de effectis illius disserui: de mediis assequendae illius egi, idq, breviter & compendiosè. Plura discatis hac de re apud Authores qui de illâ amplè scripserunt. Nunc de prece locuturus sum, ope & auxilio illius qui benè de omnibus meritus est, & de quo queri potuit nemo.     

THE SIXTH EXERCISE: Of the construction of Verbs, Gerunds, Participles, and Supines. Wherein it is treated Of Prayer.  

RULE LVIII.  
When this English that may be turned into this English which, it is a relative, otherwise it is a conjunction, which coming between two Verbs, whereof the first is a verb or noun signifying sense, knowledge, remembrance, ignorance, forgetting, thought, suspicion, imagination, belief, showing, and the like, must be cast away, and the nominative following must be turned into the Accusative, and the Verb into the Infinitive Mood.  
But if the Verb following the word that, doth imply the time to come, you must put the Verb in the substantive, with fore ut before it.  
Example.  

KNow that prayer is the opening of our desires before God in the name of Christ, for ourselves or others, for the turning of some evil, or for the obtaining of some good. Be you sure that our desires thus flaming upward are properly called prayers. But think not, imagine not, that these desires are only expressed by the voice. Conceive not that we cannot speak to God otherwise; for we find in the Scriptures that our desires are vented divers ways. We are taught by Moses and Annah that the mind speaks sometimes inwardly. We are told and given to understand that David's tongue did utter that which his heart had indicted. We are informed in them that chattering Ezechia did speak very much Be you confident that a desire vented out by sighs, by tears, by groans, and by the lifting of the eyes or bands hath the power of a vocal prayer. But neither believe nor suppose that you must offer your prayers in the name of any of the Saints: you are mistaken if you think that they shall be accepted in another name then in the name of Jesus Christ, you are fare out of the way if you hope they shall be heard upon another account.   

SCitote orationem esse desideriorum nostrorum coram Deo declarationem, in nomine Christi pro nobis aut aliis, malum aliquod ut avertamus, aut bonum aliquod impetremus: Certi estote desideria nostra sursum ita flagrantia, preces propriè vocari. Ne autem existimetis, ne imaginemini, desideria illa voce tantum exprimi. Ne concipite nos non posse alloqui Deum aliter. In Scripturis enim invenimus desideria nostra multifariam exprimi. Per Mosen & Annam docemur mentem interdum interne loqui. Narratum est nobis & declaratum Davidis linguam ea protulisse quae cor illius meditatum fuerat. Nunciatum est nobis pipientem Ezechiam multalocutum fuisse. Persuasi estote defiderium, suspiriis, lachrimis, gemitibus, & oculorum & manuum elevatione interspirans, precis vocalis instar habere. Ne autem credite, nec openemini preces vestras per ullum sanctorum esse offerendas; hallucinamini si putetis fore ut per alium quam per Christum accipiantur. Totâ erratis viâ si speretis fore, ut aliâ conditione exaudiantur    

RULE LIX.  
The Infinitive active which in english comes after Verbs of moving, is put in latin divers ways, but most commonly by the Supin.  
Example.  

When you come to pray, examine the subject of your prayer, approach not to beg things not warranted by some precept. Also when you draw near to ask a boon, it must be of things of some importance. Beware lest you go to God to ask foolish things.   

Oratum quando venitis, precum vestrarum subjectum, perpendite ne accedatis flagitatum, flagitatuti, ea quae nullo mandato confirmantur. Etiam cum appropinquatis petitum, ut petatis, munus res alicujus momenti poscite. Cavete ne absurda postuletis.    

RULE LX.  
The latter Supine which ends in u, which otherwise is called passive, because it hath the passive signification, is put after Verbs which do signify motion from a place instead of the Infinitive english.  
It is also put after certain Adjectives in ilis and some others.  
Example.  

In this action glorious to undertake, but difficult to achieve, and not easy to be done, all desires do not deserve the name of prayer. Things unworthy the naming, to name, to be named, odious to relate, abominable to speak, do not become a prayer. It is pitiful to think, fearful to mention, dangerous to conceive what presumption doth come from their mouth who justling out the Lords prayer do utter and babble out their dote.   

In actione illa tam gioriosa susceptu, sed difficili perfectu, & ardua nec facili effectu, desideria omnia precis nomen non mereatur. Indigna nominatu, odiosa relatu, horrenda dictu foeda & turpia, precem dedecent. Miserandum est cogitatu, horribile memoratu, periculosum conceptu, quantum arrogantiae ab istorum ore proficiscatur qui orationem dominicam extrudentes, deliria sua effutientes ventilant.    

RULE LXI.  
When an Infinitive english, or a Participle of the present tense comes after Nouns substantives which signify an immaterial thing, or the doer of a thing, or after Nouns adjectives which govern a Genitive, the Latins in such manners of speaking do use a Gerund in Di.  
Example.  

Concerning the place of praying and the time to present ourselves before God, men skilful of giving counsel do prescribe these rules. The chief place for to power in our prayers is the Church, the next to it is our closet, or some place removed from sight. We have liberty to prostrate our self: before God in any place and in every nation; we have leave to make our supplications to him, wherever occasion of praying is offered. Neither is the time of offering of our incense limited. We must embrace the opportunity of running unto the tabernacle. We must imitate David, who possessed with a desire to serve God, had a care to prevent the break of day, and a will to rise at midnight, to pray to him at noon, nay seven times a day. And that we be not forgetful of praying, or careless of pouring our prayers, let us consider the necessity of sending our desires to heaven, let us think upon the utiiity of communing with God by prayer, behold nothing is obtained without prayer. It is in vain to be carried with a delight to rise betimes, if we want desire to pray betimes. In vain do we find a time to do our private business, in vain do we seek leisure to work if we neglect the exercise of praying. If we have no love to pray, if the will to beg for a blessing is absent; we can have no hope of thriving, but rather we have all cause of doubting of our success.   

De orandi loco, & tempore coram Deo nos sistendi, viri periti consulendi, has nobis praescribunt regulas, praecipuus locus fundendi preces nostras est Ecclesia: huic proximus conclave nostrum, aut alias quispiam a conspectu remotus locus; Nobis est concessa libertas ubivis locorum & ubicunque gentium coram Deo procidendi; Licentia nobis est huic supplicandi ubicunque orandi occasio praebebitur. Nec tempus thus nostrum offerendi nobis limitatur. Amplectenda est nobis opportunitas omnis ad tabernaculum properandi. Nobis imitandus est David qui desiderio Deum colendi captus, curam habuit antevertendi diluculum, & voluntatem mediâ nocte surgendi, orandi illum meridie, imo septies de die. Ne autem simus immemores precandi, aut negligentes preces nostras fundendi, desideria nostra ad coelum emittendi necessitatem perpendamus, utilitatem cum Deo colloquendi precibus, consideremus. Ecce nihil sine precibus obtinetur. Vanum est ferri libidine diluculo surgendi, si nobis desit desiderium diluculo precandi. Incassum invenimus tempus res privatas agendi, frustra quaerimus otium laborandi, si negligatur studium precandi, si desit nobis amor orandi, si abfuerit voluntas benedictionem mendicandi, spes nulla nobis esse potest proficiendi, sed causa potius omnis nobis est de successu dubitandi.    

RULE LXII.  
When you have an Infinitive mood english coming after Adjectives which govern a Dative case, it must be put in the Gerund in Do.  
Also the english of the Participle of the present tense coming after Verbs or Participles of delight and of weariness, is made by the same Gerund.  
If the same Participle comes after Verbs, with the signs In, from, of, with, concerning, it is put in latin in the same Gerund, with the Preposition In, a, ab abs, e, ex, cum, de.  
Example.  

If we delight in praying, we shall become fit for obtaining grace: If we are not weary with wrestling, we shall be able to encounter Satan, we shall be sufficient to give the foil to that lion, who is never glutted with slaying, and who is diligent in seeking (or to seek) whom he may devour, and whose skill lies in deceiving. If no business do hinder us from presenting us before God, in stead of flying away from him we shall have the better.   

Si delectemur orando, idonei fiemus obtinendo gratiam. Si non defessi simus luctando, fiemus apti occurrendo Satanae: Erimus habiles superando leoni isti, qui nunquam satiatur interficiendo, quique diligens est quaerendo quem devoret; cujusque pe●itia in deripiendo fita est. Si nulla nos negotia arceant a sistendo coram Deo, profugiendo ab illo superiores evademus.    

RULE LXIII.  
When you have a Participle present with these signs, Because of, before, between, for and to signifying the cause of a reason, in such expressions the Latins do use a Gerund in Dum, with ob, propter, ante, inter and ad.  
Likewise also the Gerund in Dum, is put in Latin after Nouns or Verbs of calling, enticing, provoking, challenging, or after Adjectives of proneness, necessity, aptness, readiness, slowness and quickness.  
Lastly, When you have Must or Ought in a reason, where it seemeth to be made by the Verb. Oportet or Debet, you may elegantly put Mu or Ought by Est, and the Nominative going before it into a Dative, and the Infinitive by a Gerund in Dum, (if it governs nothing) or by the future in Du●, (if it governs something.)  
Example.  

Before praying this we must do, we must prepare our souls with reverence, we must fleck them with humility, we must fill them with fervency. Let God's majesty move us to come with reverence, let the sense of our sins stir 〈◊〉 to humble ourselves, and the knowledge of our wa●ts be a spur to quicken 〈◊〉 to fervency. Let us not be drowsy between praying, lest after praying we do find God slow to give, for and because our cold entreating, and by reason of our dull supplying. We must take direction from the word of God, we must follow the Lords prayer, we must make it our guide, we must not affect the extemporary dotage of our brain, we must say nothing but he premeditated, yet I do not exclude extemporary ejaculations as necessity doth require.   

Ante orandum hoc nobis est faciendum, praeparanda sunt nobis cum reverentiâ, ornanda sunt humilitate, fervore replenda sunt: Moveat nos Dei Majestas adveniendum cum reverentiâ; Peccatorum nostrorum sensus incitet nos ad humiliandum nos, & indigentiae nostrae cognitio, sit nobis calcari, ad incitandum nos ad fervorem. Oscitanres inter ●randum ne simus, ne post orandum, inveniamus Deum tardum ad dandum, ob frigide rogandum & propter languide supplicandum. Nobis est sumenda regula e verbo Dei, nobis est sequenda oratio dominica illaque nobis in ducem statuenda Extemporanea nostri cerebri deliria non sunt exosculanda. Nihil nisi praemeditarum est proferendum, subitaneas tamen ejaculationes haud excludo prout necessitas postulat.    

RULE LXIV.  
When these words Men or They do come in sense before a Verb active or neuter, you must leave out Men or They, and make the Verb by the third singular passive, or by the third plural active.  
If Men or They do go before May, must, aught or can, you must make Must or Ought by Debet, and May or can by Potest, casting away these words Men or They. You must also put the Verbs following Must or Ought, May or Can by the Infinitive passive, and the Noun which seemeth the Accusative by a Nominative.  
Lastly, You may make Can and May by Possumus and Possunt, Must or Ought by Debemus or Debent, and the Verb following by the Infinitive active, after the first person, and by the Infinitive mood passive after the third.  
Example.  

As for me I will make the Lords prayer my cornerstone, although men do now refuse it, as if by saying it they should stint the spirit. But whatsoever men allege against it, it is all fond, whatsoever also men may conceive against it is altogether ridiculous. For can men blame Christ? aught they to scorn his words? aught they to cast away that prayer so full of holiness and perfection? God forbidden, Therefore whatsoever men can allege, let us conclude our unperfect prayers by his perfect form of prayer, who said, when you pray say, Our Father which art in heaven, etc.   

Quantum ad me Dominicam orationem in lapidem anglarem mihi statuam, quamvis nunc rejiciatur quasi recitando cam spiritus coarctetur: sed quicquid in eam proferatur, inane totum est, quicquid etiam in illam concipiatur prorsus absurdum est. Potestne enim culpari Christus? Debentne derideri illius verba? Illamne sanctissimam orationem & perfectissimam respuere debent? Absit. Itaque quicquid proferri possit, imperfectas nostras oratiunculas concludamus, perfectissima sua orationis formula, dicentsi, Orantes dicite, Pater noster qui es in coelis, etc.   
Hoc opus exegi, tactus prius ignibus ara,  
Sancta sit soli gloria tota Deo.   
The End of the Syntaxis of construction.   

Colloquia Familiaria Latino carmine composita. Quo facilius memoriae mandentur.  
Authore Paulo Solomaeo Vindocinensi Gallo, Shinae orientem versus In agro Surriensi Ludi-magistro.  
— Inest sua gratia parvis.   printer's or publisher's device 
LONDON, Printed by A. Miller, 1653.   

Ad Lectorem benevolum.  
 tibi Stanbrigius placuit, sic lector amice  
Hoc placeat Solomus quod tibi scripfit opus.  
P. S.   

Colloquiorum series.  

I. Congressus & digressus.  
II. Surrectio matutina.  
III. Schola.  
iv Convivium.  
V Ludi.  
VI Iter.  
VII. Mercatio.    
Colloquia Familiaria Latino carmin e composita.  

Colloquium primum, Congressus & digressus.  
SAlvus fis domine, & salve pater optime multum,  
Tu fis salva, sotor, salvete & quocquot adelus.  
Salveto mater, salvus fis frater, amice  
Salve praeceptor, salvus sis mi pu●r & tu.  
Vos sitis salvi patiter. salvete sodales.  
Tu quoque sit salvus, faustum serum, bona nox sit,  
Mane bonum tibi fit, fiat tibi fausta die hare,  
Prospera lux detur, placidâ tu nocte fruaris:  
Opto tibi placidam noctem, placidamque quietem,  
Gaudeo te nobis salvum rediisse Roberte,  
Adventus tuus est nobis gratissimus & ana.  
Quod vos inveniam salvos nunc laetor abunde,  
Gratis nunc vobis pro votis redditur a ●e,  
Gratia summa tibi: tibi gratia redditur ingens  
Paul, habeo grates ingentes, en ago grates.  
Tune valos? tecum quo pacto? qui valuisti?  
Res ut habent se nunc? ut sunt mortalia cuncta.  
 soleo, valeo, valeo, bene, sic satis apte:  
Dic, pater ut valet? ille valet bene, gratia summo.  
Hunc ego in usque diem valui bene. Gaudeo corte  
Corpus habet male nunc, necnon est aegra crumena.  
Ind animo bene non, Istud non audio laetus.  
Quis cruciat morbus? quid morbi est nescio certe,  
Febris, pleuritis, pertussis, scrofula, struma.  
Qualisnam schris? quartanane? continua anne?  
Vnde tibi id morbi? ex qua tu parte laboras?  
Ex studio nimio; doleo caput, ossa dolentque.  
Estne diu morbus quod te tenet? haud ita pridem.  
Est ferme mensis, sex menses detinuit me.  
Isli nil adhibes morbo● Quid die adhiberem?  
Sors tua pro certo mihi nunc dolet, est grave quod fers:  
Esto animo sorti, multum meliora sequentur.  
Restituet Dominus, defidero restituat te,  
Convaleas opte, valetudo prospera detur.  
Quo vadis? quo te recipis? quo tendis adesdum?  
Quo nunc te confers? quo curris? quo properas nunc?  
In Scotiam vado, Daniam, proficiscor ad Indos.  
Nunc eo Londinum, Roffam, proficiscor Athenas.  
Tendo domum, ru● me nunc confero, siste parumper.  
Ad templum propero, ad tonsorem curro propinquum.  
In patriam ●emeo, charos visurus amicos.  
Tu humanus, quoniam patriae retinetis amore.  
Est tibi quod mandes? nil magni: dicito quid sit?  
Quicquid sit faciam, peragam tua jussa libenter.  
Id fiet, cunctos per ●e salvere iubebo:  
Obstringe● tibi me multum, tu cate valeto  
 valeas curs, valeas s●c, quando redibis?  
Cra● iuvante De●, feliciter it● redique:  
Opto tibl'reditam faustam, precor omnia laeta  
Hoc tibi cedat iter, Christus fit duxque comesque,  
Exeat id be●● quod tu suscipi●, instituisque.  
Ad nos unde venit? Londino, Dubre, Riave,  
Ex Scotiâ venio Da●iâque, revertor Atheni●  
Ex Indis, r●d●●que domo, nunc ru●e revertor.  
Nilne novi iactatur? nil nunc nosco novorum,  
Plutunos est rumor, nil certi, plurima fama.  
Affero s●t fals●▪ Quod falsum est id tibi serva  
Sat fal● sertat, ●●nc affero plaustra novorum  
In quo sunt sta●, p●tri● res? cuncta novat●,  
In te●r●●●●●ad prors●● ve●isse videbar.  
Quid causae est? quid ita est? qui tandem talia & unde.  
Pestis grassata est, illud Mars impius egit.  
Res patriae bene sunt, offendi prospera cuncta.  
Id bene, laus Domino reddatur maxima nostro.   

Colloquîum secundum, Surrectio matutina.  
SVrgite, surge puer, son●it iam septima, sexta,  
Octava audita est, nona & nunc imminet, instat;  
Illuxitne igitur? Quid ais dulcissime rerum?  
Non pudet in tantam lucam dotmire supine?  
Erigere atque tuos oculos aperite, videbis  
Exortum solem, distendito, brachia, corpus;  
Sumnus te linquet tepido discedito lecto,  
Ocyus amove●, vel tu vapulabis abunde,  
In multam noctem stertis avix nocte quievi hac:  
Multa est nox oculis, lecto divelleris agrè  
Concubiam in nectem studui, nunc sur●ere taedet,  
Horam dic quando numerasti non ita pridem:  
Errat nunc index; erras vel tu numerando  
Index nec fallit, noc ego, tu falleris ipse,  
Quando voles surge, cece subucula munda recensque  
Thoracem cedo tu, nunc furgam nec mora fi●●,  
Ecce tibi vestes, tu quasvis indue prompte,  
Synthesis, induvi●, toga, paenula laena lacorn●  
Vestis & Attalica, & Phrigionia, commod● vestis  
Corrigium, soccus, caliga, & crurale cothurnus.  
Exomis, bracchae, collare & cingulus, uneus.  
Endromis, amphitapae, vestis pervers●, gal●r●●,  
En nitida est vestis, vestis d●p●xa cucull●●  
Et recinum, vestis virgata & quisquiliat●  
Pero, calo, cudo, grall● sic palla Ped●le  
Pallia, cilicium, manicae sic bardocucull●●  
Sic ocreae calca●, stim●lus, sic sixula spi●●  
Necto, ligo, solvo, figo, sic exuo, purgo.  
Pecte caput, raris rudi●s, tunc pectito densis,  
Pecten ubi mens est? Pauli te pectine pecte:  
Praeceptor vetuit, nostrum tu quaerite quaeso  
Illotis manibus vin'tu prodire? faveto,  
Adfer aquam manibus, pelvim, mantile, lavato,  
Ecce tibi lym; ham, paulatim fundito, cessa,  
Sat lavi, cilia & palpebras terge, fricato  
Duriter auriculas; sordes absterge: profundus  
Pileus haud bene stat, melius tu optato galerum  
Ne cadat in oculos, frontem nec occiput, audin?  
Da mihi festivas vestes; operaria vestis  
Dissuta est; fractae ligulae sunt, fibula nulla est,  
Sunt lacerae vestes, femoralia sunt sacera heus tu  
Insignis lacerator, tu fertum lacerabis,  
Dissutae soleae sunt necnon? hasce iubero  
Ferri ad Sartorem, subitoque resarciat illas,  
Hanc gemino ligulam modo constringito quaeso  
Non laxo, quonsam citius solvetur idipsum,  
Tu facito; quid obest, quod te non flect●re possis?  
An deglutisti palum, lascive puelle?  
jamne adeo segnis? facies quid grandior annis?  
Importuna nimis mihi tu, nimiumque molesta.  
Horam consumpsi totam, vestire videris  
Sponsam non puerum, nimis mihi displicet istud,  
Missum me facito, nam me schola nostra vocavit.   

Colloquium tertium, Schola.  
Quo vadis? vado ad ludum, tu visne venire?  
Nil prius exopto, si contigit esse paratum  
Statne morati? Non, quantum possum properabo,  
Accingar subito? fellina multa dies est  
Expecta, expecto, gaudeo te velle morati  
Ecce paratum me, quando vis ibimus isthinc.  
Quid nunc reddendum? qui scirem? nescio sanc,  
Heri non aderam, quaeso, dic obsuit ecquid?  
Matri non placuit, nunquam nimium sapit illa:  
Nil praeceptorem metuis? me diligit ille,  
Est patiens multum, caveas, patientia laesa  
Fit furor interdum, melius utare favere,  
Venimus ad ludum nunc, te sequar ipse, praeito,  
Intrato primus, namque ad te spectat honos hic:  
Quid discam praescribe mihi venerande magister.  
Quatenus edi●scam monstra precot ordiat & unde?  
Hactenus ediscas, isthinc orditor & i●linc  
Desine, desieras ubi, nunc ordire puelle.  
Lectio difficilis nimis est prolixaque, multum  
Evigila atque operam navata sedulus, illa  
Tunc fiet facilis, Docilis solettia vincer,  
Accedas ad me propius Petre, teque docebo,  
Sta rectus, nemonalae suppone galetum  
Tu plane incurvus, non te pudet? erige corpus,  
Sis mecum, legito puer, & sequitor praecuntem,  
Cum sociis sedeas, noli garrire puelle.  
Tu clare recita, dic clare, attollito vocem,  
Clarius hic loquitor tu, nuncque remittito vocem,  
Tunc tenes? pueri, rationem reddite pensi.  
Vix teneo, nondum praeceptor care tenemus.  
Haud mirorvestri nam moris ludcre semper,  
Vos dabitis poenas cessantes quas meruistis,  
Solvite nunc ligulas, tunc tibialia solve:  
Parce mihi Domine (aut) nobis ignosce magister  
Imponam nunquam tibi, vel si, cedito virgis:  
Hâc vice te experiar, fac firmes verba fidemque  
Illic quid strepitus? quid agis? garrisne puelle?  
Pace tuâ, iam nunc non garrio, reddo magister  
Hic mihi proponit, proponit dicito quidnam?  
Ex me quaesivit quod nescio solvere certe,  
Nos bini, terni, contendimus atque quaterni  
Qua de re inter vos est sermo? quaerimus an sint  
Octo sermonis partes, pluresve n●egister  
Nescio quis vicit, tu sis moderator oportet.  
Audito me nunc recitantem: audivero laetus  
Incipe tu primus, posth●c me audito vicissim:  
Erras, errasti, bis, ter: Tenuisse videbar.  
Audio te, tu nunc recitato, volvito librum.  
Praecipitas nimium, noli titubare loquendo,  
Dic senfim: verbosum lapsus pluribus attu.  
Est mihi fluxa nimis, fragilisque memoria certe.  
Terve quaterve legam, melius sic sixero mem●,  
Scribere non possum, ni sit mihi linea ducta,  
Duc mihi tu paveas quaeso, sed ducito rectas:  
Quaeso aptato mihi pennam, vel tu ipse doceto  
Aptem quo pacto. Caput ejus scindito utrinque,  
Sed prius e caudâ truncato, radito necnon  
Scabritiae fiquid fuerit; sic sunt meliores.  
Posthactu debes penuam mollire saliuâ.  
Et panno fricuisse, docet nos ista magister.  
Confilium praesens dedit, hoc nec improbe Paul.  
Quo mecrone tuas pennas aptarier optas?  
Mucio placet durus, latus vel mollis acutus.  
Penna parata mala est, mucro est & durior illi,  
Crena profunda nimis facit istos penna lituras:  
Respergit chartam mea penna, videsne sodalis  
Aptato melius, chartae tu firmius illam  
Imprimis, haec causa est, aequato cruscula pennae,  
Hac chartâ bibulâ faciamquid? nsecio certe,  
Perfluit haec misere scheda scapus Phylyra, rama  
Litera sic fugiens, exole scensque caduca  
Linea vox & apex, titulus sic syllaba punctum.  
Armata est pennis mea nunc pennaria theca,  
Ampli sunt caulis peanae, firmaeque nitentes:  
Fibra haeret pennae, mundato sedulus istam,  
Anguste scrib's, dis●orte, scribito late:  
Scribe minurius, acclivis, tu scribis, egoque  
Declivis scribo. Scite quam scribis amice!  
 possum scribo, dextram mihi tu remoraris:  
Linteolum exaruit, tu atramentum date quaeso  
Paulum atramenti nunc est mihi, spissius est hoc,  
Est dilutius hecce meam tu porrige comu,  
Infundas, plenum est, misce bene jam satis, ohe  
Literae habent bene se, connectis sed male nexus.  
Augusta, imperialis & emporeutica charta,  
Chartaque pura, fegestria, cera, libellus,  
Transferto, partes tractato, exponito sensum:  
Examino, repeto, studeo, vario, recitoque  
Substantivum, adiectivumque inflexio, casus  
Nomen pronomen, species numerusque, genusque  
Ordo, figura, gradus, regimen concordia iunge  
Syntaxis flexus, tempus, persona modusque  
Sperno pats quaenam sermonis dicito: verbum.  
Personae quotae? florus quotique modique  
Cuius? Personae primae, numerique prioris:  
Sperno quem poscit casum? vox sperno requirit  
Accusativum, nam vox activa vocatur:  
Regula quae docet id; Quartos activa requitunt?  
Interturbat me discentem, me premit ille,  
Occupat illi locum me percutit ille bacillo  
Me petiit saxo, maculavit & ille libellum  
In me coniecit lapides lignumque niremque  
Impegit colaphum, vestem discerpsit, adussit.  
Ille meoque loco non vult discedere, non vult  
Solvere quod debet, vestem quoque conspuit, ecce  
Hic caput haud aperit, transit dum consul, & iste  
In me deliquit, me appellat nomine turpi.  
Me laesit gladio. Paulus mentitur, ain' tu?  
Deliqui fateor, facti me poenitet huius,  
Imprudens feci, non laesi hunc, parcito quaeso  
Cur me titillas? dic quaeso, cur mihi palpas?  
Huic nares foetent, os illi soetet abunde.  
Emittit flatum ventris, ructatque, pepedit,  
Res haber haud ita se, Faciam nil tale deinceps  
Quid stis? caesus sum. Quapropter? nescio certe.  
Nil●e malum factum estore? nil prorsus amice,  
Immeritis nobis motis non est dare poenas,  
Volvite nunc libros pueti, discedite pransum.   

Colloquium quartum, Convivium.  
Ad coenam voco te, mecum coenabis amice,  
Vmbram tu poteris si vis adducere tecum,  
Est noster victus tenuis, simplex, facilisque;  
Conena mea haud lauta est, haec non est splendida Paul;  
Sed grati vultus accedent, sat tibi credo.  
In coenam quidnam ponetur? armus ovillus,  
Instrue tu mensam mappâ & appone falinum  
Orbes cum quadtis, panem, cochleatia munda,  
Et quadram juxta purgatum ponito cultrum  
Elue tu calices, mundato pocula prorsus,  
Ne timeas digitis, urticâ exterge, fricato  
Quo niteant, facias in istis nil reprehendam,  
Fac sedilia sint, sint & mantilla cunctis,  
Prandia sic epulum, jentacula, coena, mereuda:  
Fercula, sic missus, comedo, vescorquē, paroque:  
Appositus cibus est here, cuncta parata magister,  
Convivae cibus hic corrumpitur, hoc precor unum.  
Quisque loco sedeat se digno, accumbite cuncti:  
Ille loco primo sedeat, lateque fedeto,  
Vicinum nullus nunc comprimat, est locus amplus.  
Consecra mensam, cuncti nunc accubuerunt,  
Expectatis quid? euleros educito vestros:  
Nil opus est cultro validis nam dentibus utor.  
Este hilares inter prandendum, vivite laeti  
Da mihi de lupulo, salmone & mugile, troctâ,  
Tuque ministrato, de canero, passere, congto:  
Vis aliquid tibidem, de mullo, de capitone  
Tinea mihi placet haec, aurata haec perca, locusta.  
Quam bene condita est, anguilla haec? carpio & halec,  
Insipldum est istud ius, nil sapit ista fritella.  
Intinctu macera panem, sic condio, acetum.  
Si minus ista placent de callo sumito aprugno:  
Perna salita mihi placet, armus ovillus, adustum  
Hoc sapit: hocce parum salsum, coquus id bene condit.  
Exta serina, lepus, pulli, clunisque ferinus  
Trunculi & offellae, fartum sic bubula lingua  
Anseris & caro, vitulina, aprugna ferina,  
Daprina agnina, & botulus sic offula tosta  
Vervecina caro, sic assa, elixa, suilla  
Elixus piscis, cervina, hoedina, animellae  
Adfer perdicas, phasiano● atque columbas  
Adfer alaudas, heus! die est ubi fartilis anser  
Iste cuniculus est perpinguis, massa, moretum.  
Ova placent vobis quaenam? nunc mollia, dura  
Coctillata, receus ovum, tremulum, requietum  
Frixum ovum, schistum, elixum, libumque placenta  
Et laganum, s●ustum, pastillus, pasta, minutal  
Hilla mihi rident, fumo durata, sinapi  
Non bibitis, bibimus, tibi praebibo, pocula plena  
Impleto ad summum cyathos, haustus genialis.  
Accipio, vacua calicem, siccato culullum  
Vno haustu bibito, pleno haustu, tu tribus istud  
Ebibe, nolo, novum foret, id mihi amice cavebo  
Haud aliâ mer●●de bibam; potato quid urges?  
Poto tibi cyathum patris, respondeo gratus,  
Delectat satis hoc villum, tu funde puelle,  
Nil vini superest, vinum nos deficit album  
Mulsum, promulfis, Arvisia vina, falernu●▪  
Rhenense & vinum, Zythum, cervisu● nectar  
Appotus bene sum: Quid spi●●● naribus heus tu?  
Ventrem distendi, multo, potuque, ciboque  
Nunc stomacho satis est factum, vos tollite mensam.  
Est nondum tempus, ponenda est mensa secunda  
Fisa, sabae, virides, lactis flos, uva, placenta,  
Perfica, daspiras, cerasum, fersalgama, tortas  
Lac pressum, aphrotum, sic caseus atque butyrum.  
Poma, nuces, ficus, pyr●, nunc vos tollite mensam.  
Sospitet hunc potum Christus, cibus esto saluti  
Sublata est mensa, tantum non ossa vocarunt.   

Colloquium quintum, Ludi.  
Ad lu deudum nunc pueri coelumque diesque  
Invitant, equidem nostro renuente magistro.  
Poseamus veniam Indendi, non dabit ille  
Verberis est largus, veniae sed parcus abundo  
Pro nobis vadas legatus Paul, libenter  
Experiar, sed si res non successerit illa  
Vestrum in legatum, culpam transferre cavete.  
Ito bonis aribus, fortunet Mercurius te  
Salvus sis multum, salvus sis chare magister  
Quid sibi vult quod sis adeo civilis, amice  
Legatum mittit me totus grex sociorum  
Ludendi veniam ut te poscam chare magister.  
Prorsus nil aliud quam luditis, acriter idque  
Segnius at libris incumbitis, optime posthac  
Siquid cessatum est prius sarcire cupimus;  
Ingenio hinc habilis veniet vigorid bene calles  
Quod pro te facit: at sponsorem quem dabis hujus?  
Ipse ego sponsor ero, nostri id clunisque periclo.  
Verba mihi dede● is tu fi, nil postea mecum  
Egeris? haud ●allam: lusum discedite cuncti,  
In campis iu●●● ludas, sociique gregatim.  
Exoravi nunc ve●●● ludamus abunde.  
Quod genus arridet ●u●u●, 〈◊〉 ●●ssera, discus  
Scruporum ludus, trochus atque my●●da, chytrinda,  
Empusa & saltus, ranarumque, ascoliasmus  
Missilibus sphaeris, ludamus vel basilinda  
Saltu certabo tecum, iactuve lapilli,  
Ludere visne pilá? mecum colludere visne?  
Indoctus quod sim, di●cive, trochive, quiescam  
Paul pilae multum tu doctus, Iudito mecum.  
Certare aulim nunc, nunquam certamen omittam  
Tres tribus at malim ludamus, sat placet, esto.  
Partes sortitor: bene contigit excipe tecto,  
Istud non patiar, sed nunc sortitio fiat,  
Vtta pilam prior, excipiet pars, mitte quid optas  
Anteriores num poscis, vel posteriores  
Posco serena mihi, poscu mihi nubila, mitte  
Mitte pilam in tectum, sac tu praeludia, nolo  
Attigit haud tectum pila, tu disquite notator,  
Ad spectatores refero, tetigisse negatur,  
Dicunt te sphaeram primo tetigisse res●ltu.  
Hancce pilam excipe coelestem, tuque refractam,  
Mitte iterum, mitto, nunc excepi, commoda sphaera,  
Nullus erit iactus, praefatus nam nihil es n●,  
Mittis tu frustra, funem ni miseris ultra.  
Commodius mitta●, ut miseris ecce remittam  
Parque pari referam, pila surda, resultus, amice  
Ingenue ludas, tu figna rudere metam  
Pone notam, casus longinquus, fiste pilam tu,  
En praetercurri metam, durare, sodales  
Vos praestate viros, triginta vicimus, euge  
Ludorum numero nunc vici. vix tibi credo?  
Ede tuos numeros, habeas quid tu numera  
Quindenos & tricenos numeramus utrique●o  
Quot ludis stabit victoria? quatuor, esto.  
Certemus pretio, quanti vis ludere? mnâne?  
Tanti non ludam, si vis quadrante libenter  
En habeo primas, concedo, terminus unus  
Terminus est primus longus, bre●iorque secundus  
Reticulum manui non convenit, aptius adfer.  
Nunc sumus ecce pares, habeo ludi potiores  
Vnius etiam certaminis gloria nostra est  
Vin tu claudamus ludum hoc certamine, nolo  
Claudamus, vellem certe clausisse libenter  
In tempus tu aliud ludum differto placet fi:  
In me nulla mora est: forsan cadet haec aliter res.  
Quam male nunc lusi? nunc tu fortuna faveto,  
Quindenos habeo, quindenos vicit uterque  
Est noster ludus, tota est victoria nostra,  
Debetis sed vos, vos victi, vos superati,  
Nec dabitur vobis certaminis ulla potestas  
Ludere vin chartis? hoc ludo ludere nolo  
Afferto sellas, decussatim sedeamus,  
Cum Paulo tecum, Petrus certabit, egoque.  
Distribuet quisnam? sortitor distribuet quis  
Misceto folia haec; sat sunt commisla, triumphus  
Demito de chartis, iam demimus accipe chartas.  
Egregias chartas habeo, tu lude triumpho  
Chartas plebeias habeo, sic carta togata  
Rhombus cor spiculum, quinquenio, sponsio clava,  
Rex, ●egina, & eques, sic unio, senio, necnon  
Ternio, sicque quaternio, sicque duenio & index  
Quis depraedatur? praedari pertinet ad me.  
Attente praebe, folium donato cuique.  
Componis folia, artem hanc non calleo noster:  
Vnam plus iusto dedit ille, videsne Roberte,  
Amisitque vicem dandi, nunc omnia misce.  
Index vertatur, verti, est vomerculus index.  
Ilige tu chartas, elegi, charta reiecta.  
Augeo, nuncque iedaugeo, sicque renuncio, monstra.  
Mittendae sphaerae, te dicunt esse peritum,  
Novi, nec dubito, tecum certamen ini●e.  
Congrediar tecum solo solus, plac●t istud  
Conditio mihi iusta videtur, sic Petre fiat.  
Esto, age, nunc sphaeras aequemus, lignea sphaera  
Aequales sphaerae non sunt, aequabo repente.  
A ficu ficum, melius discernere possis.  
Elige utram mavis, nil refert, elige si vis:  
Mitte globum, mordes tu qua●e dente labellum  
 rotat ille manum, tandem tu mittito, misi.  
Quam brevis hic iactus? trans metam sphaera cucurrit.  
Tendit in angustum globus meus, at tuus iste  
In latum vergit, nunc non convenimus ambo  
Vah! male quam ludo, p●ulisper Paul recede  
Obstabis sphaerae, velox nunc sphaera volato  
O utinam scrupus, sphaerae nunc obstet cunti  
O scrupus mihi nunc si detur, vae scelerato  
Huic lateri; istum per i●ctu frustratus ego sum.  
Tu consiste loco quem signat calculus ille.  
Siste gradum globe mi, iactus vel nunc perit isle.  
Erige truncellos, dextra tu deiicis illos  
Ingressu seprem deieci, totque regressu:  
Ludere cessemus, quoniam sat lusimus, ecce  
Ludendo fessus sum, stillant membra sudore,   

Colloquium sextum, Iter.  
QVis rhedá vehitur? cumbâ dic nunc vehitur quis?  
Asturcone vehor, mannus meritorius, heus tu,  
Insternas mannum, fraenato hunc, inde lupatum  
Vel levius fraenum, rupta antilena refarci,  
Postilena deest, in collum sella ●ecumber,  
Cuncta parata vides, subito conscende caballum  
O equitem doctum conscendit qui pede dextro,  
Tu dic utar ut●o, nescis, conscende sinistro,  
Atque sinistratu valide moderator habenas.  
Ite, pedester ego nunc vos comitabor amicī  
Succussator equus meus est at ille tolutar,  
Hic trepidat, cernisne ut passim cespitet ille  
In chartam, palcam, culmumve impingeret ille,  
Calcari pungas, calcanea nunc mihi tantum.  
Is qualis, qualis fuerit, me nunc vehet: at vos  
Insideatis equo duo nolo, namque misellus;  
Fac stabularius ut substernat sedulus illi  
Itur qua bone vir Londinum? flectito nusquam  
Hance teneto viam flumen quam rodit, & illa  
Te ducet rectà, per quercum obvertite mannos  
Recta via & simplex, falli te non finet illa.  
Siste illic paulum, mannum dum calceet ille,  
Namque pedis dextri solea est excussa videsne,  
Flecte sinistrorsum, dextrorsum, pungito mannum.  
Istud seducet trivium re, quo minus erres  
Percontare viam; pro certo nam viam fallax  
Ignoro via quae nunc insistenda mihi sit,  
Heus monstrato viam quaeso quae tendit Athenas?  
Quae via Londinum ducit? qua tendis ad urbem hanc?  
Hac, illac, isthac, recta, ●eflectito nusquam.  
Trita via, & facilis, salebrosa & aspera, inepta  
Ad dextram tendas, ad laevum flectito callem  
Quot leucis distat Londinum? nescio sanc.  
Hinc numero passus bis mille & sex parasangas  
Hac ne mihi potis est Londinum appellete nocte.  
Haod dubio poteris, sol nondum duplicat umbras.  
Instigemus equos, instat nox, occidit & sol,  
Ecce vagor, trames, via devia, strata, ferensque  
Ambago, sinuosa via, & via regia, duco.  
Sed●co, comitor, bivium, triviumque revertor  
Aufractu●, vector, portitor, compita, callis.  
Trajicio, naulum, traiectus, scala vadumque  
Bulga, finus, funda, & loculus, sic mantica pera.  
Sarcina sic vidulus, saccus, convaso, crumena.  
Descendamus, equo, est haec incita linea nobis,  
Verbero, pungo, rego, diverto & ambio, tendo  
Hospes, num potis es nobis requlescere nocte hac  
Si placeat poteris, sunt omnia commoda nobis  
Lodex, cum vino, soenum sic panis, avenae.  
Pernoctare potes, manno descendito tantum;  
Salvus fis hospes, tu necnon hospita salve.  
Venistis grati domini, laute excipiam vos  
Sunt lecti mundi, sunt & totalia munda.  
Ibo nunc cubitum, fessus sum quippe equitando,  
Quaeso focum struito, & lectum ficcato batillo,  
Ito nunc cubi tum, lectus ficcatus abunde est.  
Prospera nox detur, tu me bene mane vocato,   

Colloquium septimum, Mercatio.  
SCisne abi vaenales libri, vaenale velignum.  
Ad Pauli libri vaenales, penna, papyrus  
Venditur & lignum: vaenalia multa videbis  
Quanti mercatus librum? dic: assibus octo.  
Plutis quam vellem, pretium certe est satis amplum,  
Vile satis pretium est, emisti tu male stulte▪  
Emp tio stulta tua, semper male poenitet emptum  
Quanti vendis equum, quanti vis emere? tanri  
Hoc pretio vendam: pluris non emero certe.  
Estne mihi hoe emptum? est emptum, sed legibus istis.  
Viginti minas pro manno tu dabis? audin '  
Mercatorem alium tibi quaerito, vendere tanti  
Stat mihi: constabit tanti, quadrante, librâve  
Tu nimio vendis, tot vendere nolo minoris,  
Codicis istius, tegmen semisse redemi.  
Haec penna est nihili: coepa est & vilior illa  
Quanti emerem minimo? quanti dio emero verbo  
Nundinum atque forum, vendo, promercor & emo.  
Cambio, merx, pretium, mercator, venditor, emptor.  
Iustitor, & pignus, conditio, depreciorque.  
Vaeneo, sic licitor, sic stipulor, atque flagello,  
Praemercor, mutuo, solvo, sic pango, subhaflo.  
Offero, sic valeo, consto, ingravesco, remitto,  
Vanales prostant calami hic, ast indicat illos,  
Magno: libra & testo, nobilis & genialis.  
Drachma, coronatus, solidusque minutia, quadrans.  
Mina, obolus, semisque teruncius, atque dalerus.  
Vlnas quot poscis? modios quot? quatuor opto:  
Da mihi sextantem, scrupulum, drach●namque trientem,  
Vncia, bis, dextans, dodrans, septunxque deunxque  
Cougius, atque elephas, sextarius urna, triental  
Culeus a quo cadus, choenix, henmaque, concha  
Amphora, pes, palmus, digit●s sic sextula pollex.  
Tu bene ●etitor: metiti tu potes a me,  
Metior haud fallax, & vero pondere vendo.  
Accisum nummum non sumo, nummus adulterinus  
Lymphatus nummus, probus, asper, rosus, inersque  
Argento vendo praesenti, non tibictedam,  
Crede mihi si vis, numerata peeunia non est,  
FINIS.   

Errata.  
IN the Title Page read Solomeau. In the Epistle, line 16. read wisheth. Page 5. l. 22. r. of. p. 12. l. 8. r. preserver. ib. l. 9 r. created. p. 16. l. 30. r. knowledge. p. 21. l. 7. r. humilis. p. 29. l. 24. r. Quantum ad. p. 31. l. 7. r. laberentur. p. 33. l. 2. r. knoweth. ib. l. 14. r. tetendit. p. 37. l. 13. r. satisfecit. p. 39 l. 4. r. calamitas. ib. l. 16. r. temporum. p. 41. l. 1. r. resolved. p. 39 l. 21. put the full point after this, and blot that point after learn. p. 40. l. 22. r. secus. p. 43. l. 15. r. cantaturi. p. 49. l. 2. r. Euâ. p. 50. l. 9 r. candidiore. ib. l. ult. r. gravi. p. 51. l. ult. r. whatsoever. p. 54. l. 13. r. verba. p. 63. l. 17. r. opinemini. p. 64. l. 30. r. gloriosa. p. 65. l. 5. r. merentur. p. 66. l. 17. r. alius. p. 67. l. 11. r. utility. p. 69. l. 7. r. decipiendo. p. 71. l. 16. r. nobis animae. p. 72. l. 22. r. angularem.  

In the Colloquies these.  
Pag. 3. l. 14. r. lucem. p. 4. l. 9 r. profundas. ib. l. 10. r. aptato. ib. l. 18. r. nodo. p. 5. l. 6. r. favore. l. 14. r. navato. l. 16. r. necnon alae. l. 26. r. tua tu. p. 6. l. 18. r. improbo. l. 26. 26. r. nescio. l. 30. r. dato. p. 7. l. 20. r. ille. l. 29. r. fles. p. 8. l. 21. r. sedete. l. 24. r. educite.