No More Learning

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.

_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?