No More Learning

_ 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.

_Au. _ But a Distemper is commonly so much the more dangerous, the less
it is felt. But these brute Thunderbolts as you call 'em, strike the
Mountains and the Seas.

_Ba. _ They do strike 'em indeed, but with Strokes that have no effect
upon 'em. There is a Sort of Lightning that proceeds from a Glass or a
Vessel of Brass.

_Au. _ Why, and that affrights too.

_Ba. _ It may be so, but then none but Children are frighted at it. None
but God has Thunderbolts that strike the Soul.

_Au. _ But suppose God is in his Vicar.

_Ba. _ I wish he were.

_Au. _ A great many Folks admire, that you are not become blacker than a
Coal before now.

_Ba. _ Suppose I were so, then the Salvation of a lost Person were so
much the more to be desired, if Men followed the Doctrine of the Gospel.

_Au. _ It is to be wished indeed, but not to be spoken of.

_Ba. _ Why so?

_Au. _ That he that is smitten with the Thunderbolt may be ashamed and
repent.

_Ba. _ If God had done so by us, we had been all lost.

_Au. _ Why so?

_Ba. _ Because when we were Enemies to God, and Worshippers of Idols,
fighting under Satan's Banner, that is to say, every Way most accursed;
then in an especial Manner he spake to us by his Son, and by his
treating with us restored us to Life when we were dead.

_Au. _ That thou say'st is indeed very true.

_Ba. _ In Truth it would go very hard with all sick Persons, if the
Physician should avoid speaking to 'em, whensoever any poor Wretch was
seized with a grievous Distemper, for then he has most Occasion for the
Assistance of a Doctor.

_Au. _ But I am afraid that you will sooner infect me with your Distemper
than I shall cure you of it. It sometimes falls out that he that visits
a sick Man is forced to be a Fighter instead of a Physician.

_Ba.
_ Indeed it sometimes happens so in bodily Distempers: But in the
Diseases of the Mind you have an Antidote ready against every Contagion.

_Au. _ What's that?

_Ba. _ A strong Resolution not to be removed from the Opinion that has
been fixed in you. But besides, what Need you fear to become a Fighter,
where the Business is managed by Words?

_Au. _ There is something in what you say, if there be any Hope of doing
any good.

_Ba. _ While there is Life there is Hope, and according to St. _Paul,
Charity can't despair, because it hopes all Things_.

_Au. _ You observe very well, and upon this Hope I may venture to
discourse with you a little; and if you'll permit me, I'll be a
Physician to you.

_Ba. _ Do, with all my Heart.

_Au. _ Inquisitive Persons are commonly hated, but yet Physicians are
allowed to be inquisitive after every particular Thing.

_Ba. _ Ask me any Thing that you have a Mind to ask me.

_Au. _ I'll try. But you must promise me you'll answer me sincerely.

_Ba. _ I'll promise you. But let me know what you'll ask me about.

_Au. _ Concerning the Apostles Creed.

_Ba. _ _Symbolum_ is indeed a military Word. I will be content to be
look'd upon an Enemy to Christ, if I shall deceive you in this Matter.

_Au. _ Dost thou believe in God the Father Almighty, who made the Heaven
and Earth.

_Ba. _ Yes, and whatsoever is contained in the Heaven and Earth, and the
Angels also which are Spirits.

_Au. _ When thou say'st God, what dost thou understand by it?

_Ba. _ I understand a certain eternal Mind, which neither had Beginning
nor shall have any End, than which nothing can be either greater, wiser,
or better.

_Au. _ Thou believest indeed like a good Christian.

_Ba. _ Who by his omnipotent Beck made all Things visible or invisible;
who by his wonderful Wisdom orders and governs all Things; who by his
Goodness feeds and maintains all Things, and freely restored Mankind
when fallen.

_Au. _ These are indeed three especial Attributes in God: But what
Benefit dost thou receive by the Knowledge of them?

_Ba. _ When I conceive him to be Omnipotent, I submit myself wholly to
him, in comparison of whose Majesty, the Excellency of Men and Angels is
nothing. Moreover, I firmly believe whatsoever the holy Scriptures teach
to have been done, and also that what he hath promised shall be done by
him, seeing he can by his single Beck do whatsoever he pleases, how
impossible soever it may seem to Man. And upon that Account distrusting
my own Strength, I depend wholly upon him who can do all Things. When I
consider his Wisdom, I attribute nothing at all to my own, but I believe
all Things are done by him righteously and justly, although they may
seem to human Sense absurd or unjust. When I animadvert on his Goodness,
I see nothing in myself that I do not owe to free Grace, and I think
there is no Sin so great, but he is willing to forgive to a true
Penitent, nor nothing but what he will freely bestow on him that asks in
Faith.

_Au. _ Dost thou think that it is sufficient for thee to believe him to
be so?

_Ba. _ By no Means. But with a sincere Affection I put my whole Trust and
Confidence in him alone, detesting Satan, and all Idolatry, and magic
Arts. I worship him alone, preferring nothing before him, nor equalling
nothing with him, neither Angel, nor my Parents, nor Children, nor Wife,
nor Prince, nor Riches, nor Honours, nor Pleasures; being ready to lay
down my Life if he call for it, being assur'd that he can't possibly
perish who commits himself wholly to him.

_Au. _ What then, dost thou worship nothing, fear nothing, love nothing
but God alone?

_Ba. _ If I reverence any Thing, fear any Thing, or love any Thing, it
is for his Sake I love it, fear it, and reverence it; referring all
Things to his Glory, always giving Thanks to him for whatsoever happens,
whether prosperous or adverse, Life or Death.

_Au. _ In Truth your Confession is very sound so far. What do you think
concerning the second Person?

_Ba. _ Examine me.

_Au. _ Dost thou believe Jesus was God and Man?

_Ba. _ Yes.

_Au. _ Could it be that the same should be both immortal God and mortal
Man?

_Ba. _ That was an easy Thing for him to do who can do what he will: And
by Reason of his divine Nature, which is common to him with the Father,
whatsoever Greatness, Wisdom, and Goodness I attribute to the Father, I
attribute the same to the Son; and whatsoever I owe to the Father, I owe
also to the Son, but only that it hath seemed good to the Father to
bestow all Things on us through him.

_Au. _ Why then do the holy Scriptures more frequently call the Son Lord
than God?

_Ba. _ Because God is a Name of Authority, that is to say, of
Sovereignty, which in an especial Manner belongeth to the Father, who is
absolutely the Original of all Things, and the Fountain even of the
Godhead itself. Lord is the Name of a Redeemer and Deliverer, altho' the
Father also redeemed us by his Son, and the Son is God, but of God the
Father. But the Father only is from none, and obtains the first Place
among the divine Persons.

_Au. _ Then dost thou put thy Confidence in _Jesus_?

_Ba. _ Why not?

_Au. _ But the Prophet calls him accursed who puts his Trust in Man.

_Ba. _ But to this Man alone hath all the Power in Heaven and Earth been
given, that at his Name every Knee should bow, both of Things in Heaven,
Things in Earth, and Things under the Earth. Although I would not put my
chief Confidence and Hope in him, unless he were God.

_Au. _ Why do you call him Son?

_Ba. _ Lest any should imagine him to be a Creature.

_Au. _ Why an only Son?

_Ba. _ To distinguish the natural Son from the Sons by Adoption, the
Honour of which Sirname he imputes to us also, that we may look for no
other besides this Son.

_Au. _ Why would he have him to be made Man, who was God?

_Ba. _ That being Man, he might reconcile Men to God.

_Au. _ Dost thou believe he was conceived without the Help of Man, by the
Operation of the holy Ghost, and born of the undented Virgin _Mary_,
taking a mortal Body of her Substance?

_Ba. _ Yes.

_Au. _ Why would he be so born?

_Ba. _ Because it so became God to be born, because it became him to be
born in this Manner, who was to cleanse away the Filthiness of our
Conception and Birth. God would have him to be born the Son of Man, that
we being regenerated into him, might be made the Sons of God.

_Au. _ Dost thou believe that he lived here upon Earth, did Miracles,
taught those Things that are recorded to us in the Gospel?

_Ba. _ Ay, more certainly than I believe you to be a Man.

_Au. _ I am not an _Apuleius_ turned inside out, that you should suspect
that an Ass lies hid under the Form of a Man. But do you believe this
very Person to be the very Messiah whom the Types of the Law shadowed
out, which the Oracle of the Prophets promised, which the _Jews_ looked
for so many Ages?

_Ba. _ I believe nothing more firmly.

_Au. _ Dost thou believe his Doctrine and Life are sufficient to lead us
to perfect Piety?

_Ba. _ Yes, perfectly sufficient.

_Au. _ Dost thou believe that the same was really apprehended by the
_Jews_, bound, buffeted, beaten, spit upon, mock'd, scourg'd under
_Pontius Pilate_; and lastly, nailed to the Cross, and there died?

_Ba. _ Yes, I do.

_Au. _ Do you believe him to have been free from all the Law of Sin
whatsoever?

_Ba. _ Why should I not? A Lamb without Spot.

_Au. _ Dost thou believe he suffered all these Things of his own accord?

_Ba. _ Not only willingly, but even with great Desire; but according to
the Will of his Father.

_Au. _ Why would the Father have his only Son, being innocent and most
dear to him, suffer all these Things?

_Ba. _ That by this Sacrifice he might reconcile to himself us who were
guilty, we putting our Confidence and Hope in his Name.

_Au. _ Why did God suffer all Mankind thus to fall? And if he did suffer
them, was there no other Way to be found out to repair our Fall?

_Ba. _ Not human Reason, but Faith hath persuaded me of this, that it
could be done no Way better nor more beneficially for our Salvation.

_Au. _ Why did this Kind of Death please him best?

_Ba. _ Because in the Esteem of the World it was the most disgraceful,
and because the Torment of it was cruel and lingring, because it was
meet for him who would invite all the Nations of the World unto
Salvation, with his Members stretch'd out into every Coast of the World,
and call off Men, who were glew'd unto earthly Cares, to heavenly
Things; and, last of all, that he might represent to us the brazen
Serpent that _Moses_ set up upon a Pole, that whoever should fix his
Eyes upon it, should be heal'd of the Wounds of the Serpent, and fulfil
the Prophet's Promise, who prophesied, _say ye among the Nations, God
hath reign'd from a Tree_.

_Au. _ Why would he be buried also, and that so curiously, anointed with
Myrrh and Ointments, inclosed in a new Tomb, cut out of a hard and
natural Rock, the Door being seal'd, and also publick Watchmen set
there?

_Ba. _ That it might be the more manifest that he was really dead.

_Au. _ Why did he not rise again presently?

_Ba. _ For the very same Reason; for if his Death had been doubtful, his
Resurrection had been doubtful too; but he would have that to be as
certain as possible could be.

_Au. _ Do you believe his Soul descended into Hell?

_Ba. _ St. _Cyprian_ affirms that this Clause was not formerly inserted
either in the _Roman_ Creed or in the Creed of the Eastern Churches,
neither is it recorded in _Tertullian_, a very ancient Writer. And yet
notwithstanding, I do firmly believe it, both because it agrees with the
Prophecy of the Psalm, _Thou wilt not leave my Soul in Hell_; and again,
_O Lord, thou hast brought my Soul out of Hell_. And also because the
Apostle _Peter_, in the third Chapter of his first Epistle (of the
Author whereof no Man ever doubted,) writes after this Manner, _Being
put to Death in the Flesh, but quickned by the Spirit, in which also he
came and preach'd by his Spirit to those that were in Prison_. But
though I believe he descended into Hell, yet I believe he did not suffer
anything there. For he descended not to be tormented there, but that he
might destroy the Kingdom of Satan.

_Au. _ Well, I hear nothing yet that is impious; but he died that he
might restore us to Life again, who were dead in Sin. But why did he
rise to live again?

_Ba. _ For three Reasons especially.

_Au. _ Which are they?

_Ba. _ First of all, to give us an assur'd Hope of our Resurrection.
Secondly, that we might know that he in whom we have plac'd the Safety
of our Resurrection is immortal, and shall never die. Lastly, that we
being dead in Sins by Repentance, and buried together with him by
Baptism, should by his Grace be raised up again to Newness of Life.

_Au. _ Do you believe that the very same Body that died upon the Cross,
which reviv'd in the Grave, which was seen and handled by the Disciples,
ascended into Heaven?

_Ba. _ Yes, I do.

_Au. _ Why would he leave the Earth?

_Ba. _ That we might all love him spiritually, and that no Man should
appropriate Christ to himself upon the Earth, but that we should equally
lift up our Minds to Heaven, knowing that our Head is there. For if Men
now so much please themselves in the Colour and Shape of the Garment,
and do boast so much of the Blood or the Foreskin of Christ, and the
Milk of the Virgin _Mary_, what do you think would have been, had he
abode on the Earth, eating and discoursing? What Dissentions would those
Peculiarities of his Body have occasioned?

_Au. _ Dost thou believe that he, being made immortal, sitteth at the
right Hand of the Father?

_Ba. _ Why not? As being Lord of all Things, and Partaker of all his
Father's Kingdom. He promised his Disciples that this should be, and he
presented this Sight to his Martyr _Stephen_.

_Au. _ Why did he shew it?

_Ba. _ That we may not be discouraged in any Thing, well knowing what a
powerful Defender and Lord we have in Heaven.

_Au. _ Do you believe that he will come again in the same Body, to judge
the Quick and the Dead?

_Ba. _ As certain as I am, that those Things the Prophets have foretold
concerning Christ hitherto have come to pass, so certain I am, that
whatsoever he would have us look for for the future, shall come to pass.
We have seen his first Coming, according to the Predictions of the
Prophets, wherein he came in a low Condition, to instruct and save.