No More Learning

Margaret_ gives us no bad Counsel, we'll humour her; when we have
fill'd our Bellies, we'll go to our Play again; now we'll play with our
Fingers in the Dish.

_Hi. _ Take Notice of Poetick Luxury. You have three Sorts of Eggs,
boil'd, roasted, and fry'd; they are all very new, laid within these two
Days.

_Par. _ I can't abide to eat Butter; if they are fry'd with Oil, I shall
like 'em very well.

_Hi. _ Boy, go ask _Margaret_ what they are fry'd in.

_Mo. _ She says they are fry'd in neither.

_Hi. _ What! neither in Butter nor Oil. In what then?

_Mo. _ She says they are fry'd in Lye.

_Cr. _ She has given you an Answer like your Question. What a great
Difficulty 'tis to distinguish Butter from Oil.

_Ca. _ Especially for those that can so easily know a Lettuce from a
Beet.

_Hi. _ Well, you have had the Ovation, the Triumph will follow in Time.
Soho, Boy, look about you, do you perceive nothing to be wanting?

_Mo. _ Yes, a great many Things.

_Hi. _ These Eggs lack Sauce to allay their Heat.

_Mo. _ What Sauce would you have?

_Hi. _ Bid her send us some Juice of the Tendrels of a Vine pounded.

_Mo. _ I'll tell her, Sir.

_Hi. _ What, do you come back empty-handed?

_Mo. _ She says, Juice is not used to be squeez'd out of Vine Tendrels.

_Le. _ A fine Maid Servant, indeed!

_Sb. _ Well, we'll season our Eggs with pleasant Stories. I found a Place
in the Epodes of _Horace_, not corrupted as to the Writing, but wrong
interpreted, and not only by _Mancinellus_, and other later Writers; but
by _Porphyry_ himself. The Place is in the Poem, where he sings a
Recantation to the Witch _Canidia_.

_tuusque venter pactumeius, et tuo
cruore rubros obstetrix pannos lavit,
utcunque fortis exilis puerpera. _

For they all take _exilis_ to be a Noun in this Place, when it is a
Verb. I'll write down _Porphyry_'s Words, if we can believe 'em to be
his: She is _exilis_, says he, under that Form, as though she were
become deform'd by Travel; by Slenderness of Body, he means a natural
Leanness. A shameful Mistake, if so great a Man did not perceive that
the Law of the Metre did contradict this Sense. Nor does the fourth
Place admit of a Spondee: but the Poet makes a Jest of it; that she did
indeed bear a Child, though she was not long weak, nor kept her Bed long
after her Delivery; but presently jumpt out of Bed, as some lusty
lying-in Women used to do.

_Hi. _ We thank you _Sbrulius_, for giving us such fine Sauce to our
Eggs.

_Le. _ There is another Thing in the first Book of _Odes_ that is not
much unlike this. The _Ode_ begins thus: _Tu ne quæ sieris. _ Now the
common Reading is thus, _Neu Babylonios Tentaris numeros, ut melius
quicquid erit pati_. The antient Interpreters pass this Place over, as
if there were no Difficulty in it. Only _Mancinettus_ thinking the
Sentence imperfect, bids us add _possis_.

_Sb. _ Have you any Thing more that is certain about this Matter?

_Le. _ I don't know whether I have or no; but in my Opinion, _Horace_
seems here to have made Use of the _Greek_ Idiom; and this he does more
than any other of the Poets. For it is a very common Thing with the
_Greeks_, to join an infinitive Mood with the Word [Greek: hôs] and
[Greek: hôste]. And so _Horace_ uses _ut pati_, for _ut patiaris_:
Although what _Mancinellus_ guesses, is not altogether absurd.

_Hi. _ I like what you say very well. Run, _Mouse_, and bring what is to
come, if there be any Thing.

_Cr. _ What new dainty Dish is this?

_Hi. _ This is a Cucumber sliced; this is the Broth of the Pulp of a
Gourd boil'd, it is good to make the Belly loose.

_Sb. _ Truly a medical feast.

_Hi. _ Take it in good Part. There's a Fowl to come out of our Hen-Coop.

_Sb. _ We will change thy Name, and call thee _Apicius_, instead of
_Hilary_.

_Hi. _ Well, laugh now as much as you will, it may be you'll highly
commend this Supper to Morrow.

_Sb. _ Why so?

_Hi. _ When you find that your Dinner has been well season'd.

_Sb. _ What, with a good Stomach?

_Hi. _ Yes, indeed.

_Cr. _ _Hilary_, do you know what Task I would have you take upon you?

_Hi. _ I shall know when you have told me.

_Cr. _ The Choir sings some Hymns, that are indeed learned ones; but are
corrupted in many Places by unlearned Persons. I desire that you would
mend 'em; and to give you an Example, we sing thus:

_Hostis Herodes impie,
Christum venire quid times? _

_Thou wicked Enemy_ Herod, _why dost thou dread the Coming
of Christ? _

The mis-placing of one Word spoils the Verse two Ways. For the Word
_hostis_, making a Trochee, has no Place in an _Iambick Verse_, and
_Hero_ being a _Spondee_ won't stand in the second Place. Nor is there
any doubt but the Verse at first was thus written,

_Herodes hostis impie. _

For the Epithete _impie_ better agrees with _Hostis_ than with _Herod_.
Besides _Herodes_ being a _Greek_ Word [Greek: ê or ae] is turned into
[Greek: e] in the vocative; as [Greek: Sôkrataes, ô Sokrates]; and so
[Greek: Agamemnôn [Transcribers Note: this word appears in Greek with
the ô represented by the character omega. ]] in the nominative Case is
turned into _[Greek: o]_. So again we sing the Hymn,

_Jesu corona virginum,
Quem mater ilia concepit,
Quæ sola virgo parturit.

O Jesus the Crown of Virgins,
Whom she the Mother conceiv'd,
Which was the only Person of a Virgin that brought forth. _

There is no Doubt but the Word should be pronounc'd _concipit. _ For the
Change of the Tense sets off a Word. And it is ridiculous for us to
find Fault with _concipit_ when _parlurit_ follows.

_Hi. _ Truly I have been puzzled at a great many such Things; nor will it
be amiss, if hereafter we bestow a little Time upon this Matter. For
methinks _Ambrose_ has not a little Grace in this Kind of Verse, for he
does commonly end a Verse of four Feet with a Word of three Syllables,
and commonly places a _cæsura_ in the End of a Word. It is so common
with him that it cannot seem to have been by Chance. If you would have
an Example, _Deus Creator_. Here is a _Penthemimeris_, it follows,
_omnium; Polique rector_, then follows, _vestiens; diem decoro_, and
then _lumine; noctem soporis_, then follows _gratia_.

_Hi. _ But here's a good fat Hen that has laid me Eggs, and hatch'd me
Chickens for ten Years together.

_Cr. _ It is Pity that she should have been kill'd.

_Ca. _ If it were fit to intermingle any Thing of graver Studies, I have
something to propose.

_Hi. _ Yes, if it be not too crabbed.

_Ca. _ That it is not. I lately began to read _Seneca's_ Epistles, and
stumbled, as they say, at the very Threshold. The Place is in the first
Epistle; _And if_, says he, _thou wilt but observe it, great Part of our
Life passes away while we are doing what is ill; the greatest Part,
while we are doing nothing, and the whole of it while we are doing that
which is to no Purpose_. In this Sentence, he seems to affect I can't
tell what Sort of Witticism, which I do not well understand.

_Le. _ I'll guess, if you will.

_Ca. _ Do so.

_Le. _ No Man offends continually. But, nevertheless, a great Part of
one's Life is lost in Excess, Lust, Ambition, and other Vices; but a
much greater Part is lost in doing of nothing. Moreover they are said to
do nothing, not who live in Idleness, but they who are busied about
frivolous Things which conduce nothing at all to our Happiness: And
thence comes the Proverb, _It is better to be idle, than to be doing,
but to no Purpose_. But the whole Life is spent in doing another Thing.
He is said, _aliud agere_, who does not mind what he is about. So that
the whole of Life is lost: Because when we are vitiously employ'd we are
doing what we should not do; when we are employ'd about frivolous
Matters we do that we should not do; and when we study Philosophy, in
that we do it negligently and carelesly, we do something to no Purpose.
If this Interpretation don't please you, let this Sentence of _Seneca_
be set down among those Things of this Author that _Aulus Gellius_
condemns in this Writer as frivolously witty.

_Hi. _ Indeed I like it very well. But in the mean Time, let us fall
manfully upon the Hen. I would not have you mistaken, I have no more
Provision for you. It agrees with what went before. _That is the basest
Loss that comes by Negligence_, and he shews it by this Sentence
consisting of three Parts. But methinks I see a Fault a little after:
_We foresee not Death, a great Part of it is past already. _ It is my
Opinion it ought to be read; _We foresee Death. _ For we foresee those
Things which are a great Way off from us, when Death for the most Part
is gone by us.

_Le. _ If Philosophers do sometimes give themselves Leave to go aside
into the Meadows of the Muses, perhaps it will not be amiss for us, if
we, to gratify our Fancy, take a Turn into their Territories.

_Hi. _ Why not?

_Le. _ As I was lately reading over again _Aristotle_'s Book that he
entitles [Greek: Peri tôn elenchôn], the Argument of which is for the
most Part common both to Rhetoricians and Philosophers, I happen'd to
fall upon some egregious Mistakes of the Interpreters. And there is no
Doubt but that they that are unskill'd in the _Greek_ have often miss'd
it in many Places. For _Aristotle_ proposes a Sort of such Kind of
Ambiguity as arises from a Word of a contrary Signification. [Greek: ho
ti manthanousin oi epistamenoi ta gar apostomatizomena manthanousin oi
grammatikoi to gar manthanein omônymon, to te xunienai chrômenon tê
epistêmê, kai to lambanein tên epistêmên. ] And they turn it thus.
_Because intelligent Persons learn; for Grammarians are only
tongue-learn'd; for to learn is an equivocal Word, proper both to him
that exerciseth and to him that receiveth Knowledge. _

_Hi. _ Methinks you speak _Hebrew_, and not _English_.

_Le. _ Have any of you heard any equivocal Word?

_Hi. _ No.

_Le. _ What then can be more foolish than to desire to turn that which
cannot possibly be turn'd. For although the _Greek_ Word [Greek:
manthanein], signifies as much as [Greek: mathein] and [Greek:
mathêteuein], so among the _Latins_, _discere_, to learn, signifies as
much as _doctrinam accipere_, or _doctrinam tradere. _ But whether this
be true or no I can't tell. I rather think [Greek: manthanein], is of
doubtful Signification with the _Greeks_, as _cognoscere_ is among the
_Latins. _ For he that informs, and the Judge that learns, both of them
know the Cause. And so I think among the _Greeks_ the Master is said
[Greek: manthanein] whilst he hears his Scholars, as also the Scholars
who learn of him. But how gracefully hath he turn'd that [Greek: ta gar
apostomatizomena manthanousin oi grammatikoi], _nam secundum os
grammatici discunt: For the Grammarians are tongue-learn'd_; since it
ought to be translated, _Nam grammatici, quæ dictitant, docent:
Grammarians teach what they dictate_. Here the Interpreters ought to
have given another Expression, which might not express the same Words,
but the same Kind of Thing. Tho' I am apt to suspect here is some Error
in the _Greek_ Copy, and that it ought to be written [Greek: homônumon
tô te xunienai kai tô lambanein]. And a little after he subjoins another
Example of Ambiguity, which arises not from the Diversity of the
Signification of the same Word, but from a different Connection, [Greek:
to boulesthai labein me tous polemious], _velleme accipere pugnantes. To
be willing that I should receive the fighting Men_: For so he translates
it, instead of _velle me capere hostes, to be willing that I take the
Enemies;_ and if one should read [Greek: boulesthe], it is more
perspicuous. _Vultis ut ego capiam hostes? Will ye that I take the
Enemies? _ For the Pronoun may both go before and follow the Verb
_capere_. If it go before it, the Sense will be this, _Will ye that I
take the Enemies? _ If it follows, then this will be the Sense, _Are ye
willing that the Enemies should take me? _ He adds also another Example
of the same Kind, [Greek: ara ho tis ginôskei, touto ginôskei]. i. e. _An
quod quis novit hoc novit. _ The Ambiguity lies in [Greek: touto]. If it
should be taken in the accusative Case, the Sense will be this;
_Whatsoever it is that any Body knows, that Thing he knows to be. _ But
if in the nominative Case, the Sense will be this, _That Thing which any
Body knows, it knows;_ as though that could not be known that knows not
again by Course. Again he adds another Example. [Greek: apa ho tis hora,
touto hora; hora de ton kiona hôste hora ho kiôn]. _That which any one
sees, does that Thing see; but he sees a Post, does the Post therefore
see? _ The Ambiguity lies again in [Greek: touto], as we shew'd before.
But these Sentences may be render'd into _Latin_ well enough; but that
which follows cannot possibly by any Means be render'd, [Greek: Ara ho
sy phês einai, touto sy phês einai; phês de lithon einai sy ara phês
lithos einai]. Which they thus render, _putas quod tu dicis esse, hoc tu
dicis esse: dicis autem lapidem esse, tu ergo lapis dicis esse. _ Pray
tell me what Sense can be made of these Words? For the Ambiguity lies
partly in the Idiom of the _Greek_ Phrase, which is in the major and
minor. Although in the major there is another Ambiguity in the two Words
[Greek: o] and [Greek: touto], which if they be taken in the nominative
Case, the Sense will be, _That which thou sayest thou art, that thou
art. _ But if in the accusative Case the Sense will be, _Whatsoever thou
sayst is, that thou sayst is;_ and to this Sense he subjoins [Greek:
lithon phês einai], but to the former Sense he subjoins [Greek: sy ara
phês lithos einai]. _Catullus_ once attempted to imitate the Propriety
of the _Greek_ Tongue:

_Phaselus iste, quem videtis, hospites,
Ait fuisse navium celerrimus.

My Guests, that Gally which you see
The most swift of the Navy is, says he. _

For so was this Verse in the old Edition.
Those who write Commentaries
on these Places being ignorant of this, must of Necessity err many Ways.
Neither indeed can that which immediately follows be perspicuous in the
_Latin_. [Greek: Kai ara eoti sigônta legein; ditton gar esti to sigonta
legein, to te ton legonta sigan, kai to ta legomena. ] That they have
render'd thus; _Et putas, est tacentem dicere? Duplex enim est, tacentem
dicere; et hunc dicere tacentem, et quæ dicuntur. _ Are not these Words
more obscure than the Books of the _Sibyls_?

_Hi. _ I am not satisfy'd with the _Greek_.

_Le. _ I'll interpret it as well as I can. _Is it possible for a Man to
speak while he is silent? _ This Interrogation has a two-Fold Sense, the
one of which is false and absurd, and the other may be true; for it
cannot possibly be that he who speaks, should not speak what he does
speak; that is that he should be silent while he is speaking; but it is
possible, that he who speaks may be silent of him who speaks. Although
this Example falls into another Form that he adds a little after. And
again, I admire, that a little after, in that kind of Ambiguity that
arises from more Words conjoin'd, the _Greeks_ have chang'd the Word
_Seculum_ into the Letters, [Greek: epistasthai ta grammata], seeing
that the _Latin_ Copies have it, _scire seculum_. For here arises a
double Sense, either _that the Age itself might know something_, or
_that somebody might know the Age_. But this is an easier Translation of
it into [Greek: aiôna] or [Greek: kosmon], than into [Greek: grammata].
For it is absurd to say that Letters know any Thing; but it is no
absurdity to say, _something is known to our Age_, or _that any one
knows his Age_. And a little after, where he propounds an Ambiguity in
the Accent, the Translator does not stick to put _Virgil's_ Words
instead of _Homer's_, when there was the same Necessity in that Example,
_quicquid dicis esse, hoc est_, _What thou sayst is, it is_. _Aristotle_
out of _Homer_ says, [Greek: ou kataputhetai ombrô], if [Greek: ou]
should be aspirated and circumflected, it sounds in _Latin_ thus; _Cujus
computrescit pluviâ_; _by whose Rain it putrifies_; but if [Greek: ou]
be acuted and exile, it sounds, _Non computrescit pluviâ; it does not
putrify with Rain_; and this indeed is taken out of the _Iliad_ [Greek:
ps]. Another is, [Greek: didomen de oi euchos aresthai]: the Accent
being placed upon the last Syllable but one, signifies, _grant to him_;
but plac'd upon the first Syllable [Greek: didomen], signifies, _we
grant_. But the Poet did not think _Jupiter_ said, _we grant to him_;
but commands the Dream itself to grant him, to whom it is sent to obtain
his Desire. For [Greek: didomen], is used for [Greek: didonai]. For
these two of _Homer_, these two are added out of our Poets; as that out
of the Odes of _Horace_.

_Me tuo longas pereunte noctes,
Lydia, dormis. _

For if the Accent be on _me_ being short, and _tu_ be pronounc'd short,
it is one Word _metuo_; that is, _timeo, I am afraid_: Although this
Ambiguity lies not in the Accent only, but also arises from the
Composition.

They have brought another Example out of _Virgil_:

_Heu quia nam tanti cinxerunt aethera nymbi! _

Although here also the Ambiguity lies in the Composition.

_Hi. _ _Leonard_, These Things are indeed Niceties, worthy to be known;
but in the mean Time, I'm afraid our Entertainment should seem rather a
Sophistical one, than a Poetical one: At another Time, if you please,
we'll hunt Niceties and Criticisms for a whole Day together.

_Le. _ That is as much as to say, we'll hunt for Wood in a Grove, or seek
for Water in the Sea.

_Hi. _ Where is my Mouse?

_Mou. _ Here he is.

_Hi. _ Bid _Margaret_ bring up the Sweet-Meats.

_Mus. _ I go, Sir.

_Hi. _ What! do you come again empty-handed?

_Mus. _ She says, she never thought of any Sweet-Meats, and that you have
sat long enough already.

_Hi. _ I am afraid, if we should philosophize any longer, she'll come and
overthrow the Table, as _Xantippe_ did to _Socrates_; therefore it is
better for us to take our Sweet-Meats in the Garden; and there we may
walk and talk freely; and let every one gather what Fruit he likes best
off of the Trees.

_Guests. _ We like your Motion very well.

_Hi. _ There is a little Spring sweeter than any Wine.

_Ca. _ How comes it about, that your Garden is neater than your Hall?

_Hi. _ Because I spend most of my Time here. If you like any Thing that
is here, don't spare whatever you find. And now if you think you have
walk'd enough, what if we should sit down together under this Teil Tree,
and rouze up our Muses.

_Pa. _ Come on then, let us do so.

_Hi. _ The Garden itself will afford us a Theme.

_Pa. _ If you lead the Way, we will follow you.

_Hi. _ Well, I'll do so. He acts very preposterously, who has a Garden
neatly trimm'd up, and furnish'd with various Delicacies, and at the
same Time, has a Mind adorn'd with no Sciences nor Virtues.

_Le. _ We shall believe the Muses themselves are amongst us, if thou
shalt give us the same Sentence in Verse.

_Hi. _ That's a great Deal more easy to me to turn Prose into Verse, than
it is to turn Silver into Gold.

_Le. _ Let us have it then:

_Hi. Cui renidet hortus undiquaque flosculis,
Animumque nullis expolitum dotibus
Squalere patitur, is facit praepostere.

Whose Garden is all grac'd with Flowers sweet,
His Soul mean While being impolite,
Is far from doing what is meet. _

Here's Verses for you, without the _Muses_ or _Apollo_; but it will be
very entertaining, if every one of you will render this Sentence into
several different Kinds of Verse.

_Le. _ What shall be his Prize that gets the Victory?

_Hi. _ This Basket full, either of Apples, or Plumbs, or Cherries, or
Medlars, or Pears, or of any Thing else he likes better.

_Le. _ Who should be the Umpire of the Trial of Skill?

_Hi. _ Who shall but _Crato_? And therefore he shall be excused from
versifying, that he may attend the more diligently.

_Cr. _ I'm afraid you'll have such a Kind of Judge, as the Cuckoo and
Nightingal once had, when they vy'd one with the other, who should sing
best.

_Hi. _ I like him if the rest do.

_Gu. _ We like our Umpire. Begin, _Leonard_.

_Le. Cui tot deliciis renidet hortus,
Herbis, fioribus, arborumque foetu,
Et multo et vario, nec excolendum
Curat pectus et artibus probatis,
Et virtutibus, is mihi videtur
Lævo judicio, parumque recto.

Who that his Garden shine doth mind
With Herbs and Flowers, and Fruits of various kind;
And in mean While, his Mind neglected lies
Of Art and Virtue void, he is not wise. _

I have said.

_Hi. Carinus_ bites his Nails, we look for something elaborate from him.

_Ca. _ I'm out of the poetical Vein.

_Cura cui est, ut niteat hortus flosculis ac foetibus,
Negligenti excolere pectus disciplinis optimis;
Hic labore, mihi ut videtur, ringitur praepostero.

Whose only Care is that his Gardens be
With Flow'rs and Fruits furnish'd most pleasantly,
But disregards his Mind with Art to grace,
Bestows his Pains and Care much like an Ass. _

_Hi. _ You han't bit your Nails for nothing.

_Eu. _ Well, since my Turn is next, that I may do something,

_Qui studet ut variis niteat cultissimus hortus
Deliciis, patiens animum squalere, nec ullis
Artibus expoliens, huic est praepostera cura.

Who cares to have his Garden neat and rare.
And doth of Ornaments his Mind leave bare,
Acts but with a preposterous Care. _

We have no Need to spur _Sbrulius_ on, for he is so fluent at Verses,
that he oftentimes tumbles 'em out, before he is aware.

Sb. _Cui vernat hortus cultus et elegans,
Nee pectus uttis artibus excolit;
Praepostera is mra laborat.
Sit ratio tibiprima mentis.

Who to make his Garden spring, much Care imparts,
And yet neglects his Mind to grace with Arts,
Acts wrong: Look chiefly to improve thy Parts. _

Pa. _Quisquis accurat, variis ut hortus
Floribus vernet, neque pectus idem
Artibus sanctis colit, hunc habet praepostera cura.

Who to his Soul prefers a Flower or worse,
May well be said to set the Cart before the Horse. _

_Hi. _ Now let us try to which of us the Garden will afford the most
Sentences.

_Le. _ How can so rich a Garden but do that? even this Rose-Bed will
furnish me with what to say. _As the Beauty of a Rose is fading, so is
Youth soon gone; you make haste to gather your Rose before it withers;
you ought more earnestly to endeavour that your Youth pass not away
without Fruit. _

_Hi. _ It is a Theme very fit for a Verse.

_Ca. As among Trees, every one hath its Fruits: So among Men, every one
hath his natural Gift. _

_Eu. As the Earth, if it be till'd, brings forth various Things for
human Use; and being neglected, is covered with Thorns and Briars: So
the Genius of a Man, if it be accomplish'd with honest Studies, yields a
great many Virtues; but if it be neglected, is over-run with various
Vices. _

_Sb. A Garden ought to be drest every Year, that it may look handsome:
The Mind being once furnish'd with good Learning, does always flourish
and spring forth. _

_Pa. As the Pleasantness of Gardens does not draw the Mind off from
honest Studies, but rather invites it to them: So we ought to seek for
such Recreations and Divertisements, as are not contrary to Learning. _

_Hi. _ O brave! I see a whole Swarm of Sentences. Now for Verse: But
before we go upon that, I am of the Mind, it will be no improper nor
unprofitable Exercise to turn the first Sentence into _Greek_ Verse, as
often as we have turn'd it into _Latin. _ And let _Leonard_ begin, that
has been an old Acquaintance of the _Greek_ Poets.

_Le. _ I'll begin if you bid me.

_Hi. _ I both bid and command you.

_Le. _ [Greek: Hôi kêpos estin anthesin gelôn kalois,
Ho de nous mal auchmôn tois kalois muthêmasin,
Ouk esti kompsos outos, ouk orthôs phronei,
Peri pleionos poiôn ta phaul, ê kreittona].

He never entered Wisdom's Doors
Who delights himself in simple Flowers,
And his foul Soul neglects to cleanse.
This Man knows not what Virtue means.

I have begun, let him follow me that will.

_Hi. Carinus. _

_Ca. _ Nay, _Hilary. _

_Le. _ But I see here's _Margaret_ coming upon us of a sudden, she's
bringing I know not what Dainties.

_Hi. _ If she does so, my Fury'll do more than I thought she'd do. What
hast brought us?

_Ma. _ Mustard-Seed, to season your Sweet-Meats. An't you ashamed to
stand prating here till I can't tell what Time of Night? And yet you
Poets are always reflecting against Womens Talkativeness.

_Cr. Margaret_ says very right, it is high Time for every one to go Home
to Bed: At another Time we'll spend a Day in this commendable Kind of
Contest.

_Hi. _ But who do you give the Prize to?

_Cr. _ For this Time I allot it to myself. For no Body has overcome but
I.

_Hi. _ How did you overcome that did not contend at all.

_Cr. _ Ye have contended, but not try'd it out. I have overcome _Marget_,
and that is more than any of you could do.

_Ca. Hilary. _ He demands what's his Right, let him have the Basket.




_An ENQUIRY CONCERNING FAITH. _


The ARGUMENT.

_This Inquisition concerning Faith, comprehends the Sum
and Substance of the Catholick Profession. He here
introduces a_ Lutheran _that by the Means of the orthodox
Faith, he may bring either Party to a Reconciliation.
Concerning Excommunication, and the Popes Thunderbolts.
And also that we ought to associate ourselves with the
Impious and Heretical, if we have any Hope of amending
them. _ Symbolum _is a military Word. A most divine and
elegant Paraphrase upon the Apostles Creed. _


AULUS, BARBATUS.

_AU. _ _Salute freely_, is a Lesson for Children. But I can't tell
whether I should bid you be well or no.

_Ba. _ In Truth I had rather any one would make me well, than bid me be
so. _Aulus_, Why do you say that?

_Au. _ Why? Because if you have a Mind to know, you smell of Brimstone,
or _Jupiter's_ Thunderbolt.

_Ba. _ There are mischievous Deities, and there are harmless
Thunderbolts, that differ much in their Original from those that are
ominous. For I fancy you mean something about Excommunication.

_Au. _ You're right.

_Ba. _ I have indeed heard dreadful Thunders, but I never yet felt the
Blow of the Thunderbolt.

_Au. _ How so?

_Ba. _ Because I have never the worse Stomach, nor my Sleep the less
sound.