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._ _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 _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. We shall also see his second, when he will come on high, in the Glory of his Father, before whose Judgment-Seat all Men of every Nation, and of every Condition, whether Kings or Peasants, _Greeks_, or _Scythians_, shall be compell'd to appear; and not only those, whom at that Coming he shall find alive, but also all those who have died from the Beginning of the World, even until that Time, shall suddenly be raised, and behold his Judge every one in his own Body. The blessed Angels also shall be there as faithful Servants, and the Devils to be judg'd. Then he will, from on high, pronounce that unvoidable Sentence, which will cast the Devil, together with those that have taken his Part, into eternal Punishments, that they may not after that, be able to do Mischief to any. He will translate the Godly, being freed from all Trouble, to a Fellowship with him in his heavenly Kingdom: Although he would have the Day of his coming unknown to all.
_Au._ I hear no Error yet. Let us now come to the third Person.
_Ba._ As you please.
_Au._ Dost thou believe in the holy Spirit?
_Ba._ I do believe that it is true God, together with the Father, and the Son. I believe they that wrote us the Books of the Old and New Testament were inspired by it, without whose Help no Man attains Salvation.
_Au._ Why is he called a Spirit?
_Ba._ Because as our Bodies do live by Breath, so our Minds are quicken'd by the secret Inspiration of the holy Spirit.
_Au._ Is it not lawful to call the Father a Spirit?
_Ba._ Why not?
_Au._ Are not then the Persons confounded?
_Ba._ No, not at all, for the Father is called a Spirit, because he is without a Body, which Thing is common to all the Persons, according to their divine Nature: But the third Person is called a Spirit, because he breathes out, and transfuses himself insensibly into our Minds, even as the Air breathes from the Land, or the Rivers.
_Au._ Why is the Name of Son given to the second Person?
_Ba._ Because of his perfect Likeness of Nature and Will.
_Au._ Is the Son more like the Father, than the holy Spirit?
_Ba._ Not according to the divine Nature, except that he resembles the Property of the Father the more in this, that the Spirit proceeds from him also.
_Au._ What hinders then, but that the holy Spirit may be called Son.
_Ba._ Because, as St. _Hilary_ saith, I no where read that he was begotten, neither do I read of his Father: I read of the _Spirit, and that proceeding from_.
_Au._ Why is the Father alone called God in the Creed?
_Ba._ Because he, as I have said before, is simply the Author of all Things that are, and the Fountain of the whole Deity.
_Au._ Speak in plainer Terms.
_Ba._ Because nothing can be nam'd which hath not its Original from the Father: For indeed, in this very Thing, that the Son and Holy Spirit is God, they acknowledge that they received it from the Father; therefore the chief Authority, that is to say, the Cause of Beginning, is in the Father alone, because he alone is of none: But yet, in the Creed it may be so taken, that the Name of God may not be proper to one Person, but used in general; because, it is distinguish'd afterwards by the Terms of Father, Son, and Holy Spirit, into one God; which Word of Nature comprehends the Father, Son, and Holy Spirit; that is to say, the three Persons.
_Au._ Dost thou believe in the holy Church?
_Ba._ No.
_Au._ What say you? Do you not believe in it?
_Ba._ I believe the holy Church, which is the Body of Christ; that is to say, a certain Congregation of all Men throughout the whole World, who agree in the Faith of the Gospel, who worship one God the Father, who put their whole Confidence in his Son, who are guided by the same Spirit of him; from whose Fellowship he is cut off that commits a deadly Sin.
_Au._ But why do you stick to say, I believe in the holy Church?
_Ba._ Because St. _Cyprian_ hath taught me, that we must believe in God alone, in whom we absolutely put all our Confidence. Whereas the Church, properly so called, although it consists of none but good Men; yet it consists of Men, who of good may become bad, who may be deceived, and deceive others.
_Au._ What do you think of the Communion of Saints?
_Ba._ This Article is not all meddled with by _Cyprian_, when he particularly shews what in such and such Churches is more or less used; for he thus connects them: _For there followeth after this Saying, the