haunted with them and much indispos'd in Mind for more worthy Considerations as troublesome Dreams often leave the Body not so well affected There is no doubt but that most Readers of such things ingenuously examining what beneficiall use they could make of the gains reaped from their Studies would find themselves hard put to it to name a better then the Great VVit was forc'd to who said when he thought to retire from his Extravagancies and to repose his wearied Spirit and it still pester'd him with an orderlesse rabble of troublesome Chimaeras he resolv'd to keep a Register of them hoping by that meanes one day to make it ashamd and blush at it self It is no wonder that these Fooleries are not easily thrown off because of that deep impression which they make upon the affectionate part through the cunning inveglements of Fancy For men having indulg'd Imagination and play'd carelesly with its Fantasms unawares take vehement pleasure in things which they do not believe and weep for such inconsiderable reasons that afterward they laugh at themselves for it and read Fables with such affections as if their own or their friends best interest were wrapp'd up in them What strong Expectation have they for the Issue of a doubtfull Design How unsatisfied are they till the End of a paper Combate What fears possesse them for the Knight whose part they take How passionately are they delighted with the Description of a Castle built in the aire How ravish'd upon the conceit of Beauties which owe themselves only to the paint which came out of the Poets Ink-pot How are they taken with pleasure and sorrow for the good and bad success of the Romantick Lovers They are apt also to draw to themselves or their friends such things as they read in far-fetch'd references if the resemblances suite in some little points they seem to do and suffer such things and what fits not they endeavour to patch up with some feign'd coherency But if in the midst of this busie Idlenesse they would admit a severe consideration of more important duties neglected the while a few disentangled thoughts would rout the Troop of their fond Imaginations Some peradventure not altogether satisfied with that which I have said may reply What then is Fancy uselesse Is it not one of the naturall faculties of the Soul Were any of them made to no purpose Is there any more proper entertainment for it then the Conceit and Language of a well-form'd Romance Many books which pretend to declare better matters to us do it so jejunely that it is a work of more then ordinary patience to give them the reading and we are put into a doubt whether or no those who wrote them did intend any should make use of their Vnderstandings in the perusall of them or whether they were able to give that which others would expect as a reasonable satisfaction Besides we perceive many Books of grave Titles so afflicted with Disputes about troublesome niceties and trifling Capriccio's that wise persons find the books as little of kin to their Names as the Contents are of small Furtherance to their best Concernments To these things I answer Fancy is not uselesse and may as lawfully be gratified with excellent forms of Invention as the Eye may entertain it self with the Beauty of well-plac'd Colours or the Sense of Smelling please it self with the odours of a delicious Rose But though it be a Naturall Faculty yet it is under discipline of the Supreme Governesse of Soul and Body Reason and when it wanders without its Keeper out-staying its time in allowed diversions or transgressing the limits of such Subjects as sound Judgement permits it returns abus'd with hurtfull delight and instead of being us'd decently is unworthily prostituted in whose behalf the Rationall Guide which is not farre off will take notice and complain as it doth often and whip the Vagrant and not spare to reproach it with the cheap reward of foolish recreation for the enjoyment of which she mispent the time which she took from her Prayers and it may be for the reading of an Idle Story neglected the Examination of her Conscience and afterward is made to understand that the same pleasure which was pretended to be sought abroad is to be found at Home For Reason is no such severe Mistresse as to detain us with Awe that is void of Love and Joy but besides the solid Complacencies of Vertue allowes also the chearfull entertainments of Wit and Fancy There are Books good store where Truths of greatest Importance are presented neither besmeared with loathsome Nonsence nor blended with unprofitable Disputes which adde nothing to Religion but trouble and darknesse and where Excellent sense and good words offer themselves in such lovely Embraces that they are a perfect content to all beholders but such as cannot Fancy Vnderstand and Love Wit and ability of mind do so shine in many Religious Discourses that we cannot justly make that pretended defect an Excuse for our deserting of sober studies Now God forbid that we should think his Gifts so imprudently thrown amongst men that none should be able to get them that would use them to the adorning of that which most deserves it Vertue which though by reason of its innate beauty it least needs any adventitious ornament yet doth not scorn the light vaile of Romance if it be of that fashion which I shall by and by describe It were a thing to be wondred at that by many nothing is esteem'd witty except Poetry and Romances but that want of Judgement doth notoriously discover it self in those persons who are highly pleas'd with pittifull things ` Divers of their admired Authors are so empty of true worth that if the entire sense of their books were summ'd up it would onely amount to some small matter as triviall as uselesse And if most of them whether Antient or Modern were examined with a Judicious Eye they would appear to be full of the grossest Indecorum's of Invention as odious misrepresentations of Divinity unnaturall Descriptions of Humane Life Improper and Prophane Allusions to Sacred Things frequent and palpable Contradictions Sottish stories and in short all the absurdities of wild Imagination I need not verifie this by bringing together those great multitudes of Instances which abound in that sort of books written in the Greek Latin Italian and French Languages If any desire they may see it done largely in the Extravagant Shepheard especially in the Speech of Clarimond in the 13th book not long since translated by Mr. Davies For my own part I do not desire that all books should be as dull as many are and none compos'd as all are not to delight but I would have that delight true and the quicknesse not evaporate into Lightnesse and Vanity Is there no joy but laughter Doth nothing recreate but what is fabulous Such as do not like true happinesse because it is a serious thing have a reasonable Soul bestowed upon them in vain
better a fourth saies Recumbency is fitter then all the three and a fifth thinks that none of them are comparable to Assurance Some divide between me and my self making my Christen name to signifie one and my Surname another by which means some having convers'd with me a good while have at length ignorantly ask'd me where they might speak with me But the truth is these things do not much trouble me only I am offended with the Kenapistians for I hear that they have drawn my picture though I do not love to be painted and as they think to the Life though it was done only by the memory of one who pretended to have seen me once but sure he forgot himself and me or was not Master of his Art for the Picture is made with pitiful colours so scurvily laid on that it doth ill-favouredly represent one that is Dead or at least make an unhandsome Image of a liveless unactive person for those which have seen it do say that they have disgrac'd me with the pale visage of one that is ready to give up the Ghost I suppose it is rather the Picture of some old bed-rid Kenapistian as for me you perceive that I can speak chearfully and walk ftoutly that I have a good Colour in my face and though I say it I thank God I have a good Courage in my heart and if you had come a little sooner you should have seen me use both my hands for I was setting some medicinable Herbs and ingrafting the Cions of such Trees as usually bring forth as much and as good fruites as any in the world But I pity their Ignorance and can easily forgive them since I am not kill'd by their mistake nor dead though their Picture is a kind of Epitaph made upon me beforehand I pardon also the folly of the Agazelians who have made the notice of my person so obscure with a numerous company of uncertain names I am a plain man and did never change my Name I was young and now am old but I am the same Eupistis still and have alwaies dwelt in this place And I am of a plain Nature neither did I ever attempt to alter my natural Temper by Art My known property is To give credit to what my Creator is pleas'd to say to me and I do depend upon him according to those declarations by which he is pleas'd to reveale his good will to me and my care is to compose my self wholly according to his Commands I wonder sometimes that the Vanasemblians are so dull as not to know what it is to believe since they can tell well enough what they mean when they say they give credit to one another in any thing whether it be in matters of bare Report or such Contracts as have mutual Conditions annex'd to them By this description of your self quoth Bentivolio you seem to be near a-kin to one that is call'd Faith in our Country It may be so said Eupistis But do you know what is understood by Justifying Faith quoth Bentivolio Yes very well said Eupistis and so may you too for I have told you already what it is Why quoth Bentivolio was none ever justified but by that Faith which you have described No replied Eupistis nor ever will be Pray what do you make the chief ground of your Belief quoth Urania The Nature of God said Eupistis which is so Gracious that I cannot but expect good from him so Powerful that he can easily do more for me then I need and so True that he will not fail to perform what he hath promised But you may be deceived quoth Panaretus in your Opinion concerning the extent of his good will towards you because Self-love its apt to multiply needlesse wants and great desire may make you believe that which you will not find true we easily give credit to that which we passionately wish It 's true said Eupistis but to prevent that danger I have a book call'd Hierographon which was written with God's finger and in that he hath declar'd his mind and given me so many and so great Promises that I cannot exceed in the measure of my Faith and they are so plainly express'd that I cannot easily mistake his meaning They say God wrote this Book with the bloud of his Son which was a great love in them both and I am apt to believe it because the Son of God seeing me to be a sinful Creature and that I was affraid to go alone to my offended Maker of his own accord doth mediate for me and gives me access through his Intercession and in very deed is such a friend to me in all respects that I may truly say That God's Son is my Father Since you are so intimately acquainted with Faith give me leave I pray you quoth Nicomachus to propound two or three Questions to you for my better information in that point With all my heart replied the gentle Eupistis I would first know quoth Nicomachus why Faith is made the first thing in Religion Because quoth Eupistis God will have nothing to do with such as do not give credit to him But why do they say quoth Nicomachus that without Faith it is impossible to please him Because quoth Eupistis he which doth not believe him to be a God who hath commanded or doth not expect a full reward for his work will never do his duty Why quoth Nicomachus is Faith call'd the Evidence of things not seen Because replied Eupistis though the things promis'd are not seen Faith doth as much assure the Truth of them to all good men as if they saw them with their Eyes or were convinc'd of them by Demonstration I perceive quoth Nicomachus that you are very careful about Good works why will not a naked Faith content you Because quoth Eupistis it is impossible for a negligent person to live by Faith How comes it to pass quoth Nicomachus that Obedience is sometimes included in the signification of Faith There is good reason for that said Eupistis for since Obedience is the Natural Child of true Faith it may well be call'd by the name of its Parent But they say quoth Nicomachus That well-grown Obedience doth wonderfully strengthen Faith How comes that It is no wonder quoth Eupistis for why should not the Child when it is come to age nourish the Parent who would die if it did not attend him with an obedient regard Do you think quoth Nicomachus that a firm belief of God's Truth and a Confidence in his Good will are separated from Good works or from each other No indeed quoth Eupistis for he which considers God's Promises fill'd with such things as he doth most want must needs desire them and believing God to be True and Powerful he will consequently expect them at his hands and seeing God hath declared the Effects of his Promises attainable only in waies of Obedience if he neglect that Means it is manifest that he doth
receiv'd from one Pyrrho and his hopes are that when it is finish'd he shall by this rare Instrument be able to bring Truth and Falshood to an AEquilibrium He is assisted in this Design by Hypsagoras and Antigraphus He hath lately open'd a new Academy in which he reads weekly Lectures out of three Books which he hath written call'd Labyrinths concerning the Art of Dis-believing all things In the First he asserts That there is Nothing In the Second That though there be something yet it is not Comprehensible by men In the Third That though we do understand some things yet we cannot explain them to others He hath two Orders of Scholars those which are of a lower Rank he calls Degrues which are such weak Wits that they doubt concerning most things which others assent to Upon the other which are of a higher Form he hath bestow'd the Title of Forts Esprits whom by his Artifices he hath brought to that Perfection that they believe Nothing They are so valiant that they will talk in Defiance of their own Faculties and are able to swallow the greatest Contradiction as easily as a Hector can drink a Frog in a Glasse of Wine They make no question but a Part may be as big as the Whole and that for any thing we know Men may be and not be at once or which is all one to them they may be dead when they think themselves alive Hypsagoras is one of his chief Proselytes and speaks infinitely in the praise of his Master preferring him before all the Philosophers that ever were in the World except Pyrrho despiseth those which say they find in their Souls connate Notions of Truth and Falshood and a natural sense of Good and Evil and rejects the most approv'd and general Sentiments of Mankind says that all Discourse is but the Sentences of Blind men concerning Colours and Industry is but mens Inquiry after they know not what and that it is as certain that men have no Criterion to discern by as it is a great doubt whether there be any Men or no. He will swear often for he accompts Oaths as necessary Ornaments of Gentile Speech that we cannot distinguish the brightest Day from the darkest Night and that no man can tell when he is awake He affirms that if men do but speak boldly and make a noise with great words that Nonsense is as good as Sense and that The gentle Whale whose Feet so fell Flie o're the Mountains Tops is as good a Poem as any Ode in Horace that Ovid's Metamorphoses is as true as Polybius his History and that Tom Thumb is a Book altogether as useful as Plutarch or Seneca He supposeth Stones do understand as much as Men and that pieces of Wood can speak but they are sullen and will not In short he asserts that we ought to believe Nothing and that he doth not believe himself Scepticus hath seduc'd many young Wits into his Academy and hath gratified the Licentiousness to which their Age is but too prone with such pleasing Principles that he hath made himself an absolute Master of their Souls and they have sworn unreserv'd Obedience to his Orders I remember a Gentleman riding with him upon the Rode and hearing him often say that we are sure of Nothing told him that his words did include a Contradiction for if we know that we know nothing we are sure that we are Ignorant This Argument doth not prove what you desire replied Hypsagoras for it is but like a Purging Potion which expelling many Humours doth withall carry away it self I rather think said the Gentleman that it is a Counter-poison which freeing the Soul from the dangerous Infection of an irrational Incredulity restores the Mind as it works to so much health that it is able to conclude that it knows at least its own Ignorance and so makes an Antidote of Venome The Argument proving it self by this means of as good Effect to the Soul as our Bodies find of Physick which when it is purg'd away leaves us in a more healthful condition But there are better Arguments against brutish Unbelief and I should wonder what hinders their operation in you said the Gentleman continuing his Discourse but that I know your Sect is extremely distemper'd with a strong Connexion of Ignorance and Pride which is manifest besides divers other things in this that you would have us believe you that we ought to believe none Discreet Persons have left off to dispute with Scepticus and his Disciples knowing that it is to no purpose to talk to such as obstinately deny the most evident things in the World Some years since we wondred at a strange story which was told us of a Village in Africk whose Inhabitants were all said to be petrefied but now I think it is no such great matter since I have seen men in our own Country transform'd so far into a degenerous Nature that they are mortified to Common sense I will tell you a Trick which was lately put upon Isosthenes one of Scepticus his Admirers at a Gentlemans House whose name is Antisthenes by a witty Youth who waited at the Table where he was at Dinner The Youth had heard him talk as he thought very absurdly That our Knowledge is so imperfect that we are not assured of any thing and resolving to venture a beating by making a waggish trial whether Isosthenes did believe what he said or spoke only in a way of proud contradiction to the sense of all the World he procur'd two of his Fellow-Servants to assist him in his Design His Device was this When Isosthenes call'd for Wine he gave him a Glasse of Vinegar which when Isosthenes had tasted What saith he dost thou abuse me Boy I ask'd for Wine And I gave you Wine said the Youth No replied Isosthenes this is Vinegar Do not believe that Sir said the Youth it is Wine It is so said his Associates for we saw him fill it Ha! said Isosthenes with a passionate Air shall I not believe my self The smell is not that of Wine the colour is very different and the taste quite contrary Sir replied the Youth our Senses deceive us for any thing that I know Vinegar and Wine are the same I have no faculty by which I can distinguish one from the other I beseech you be not displeas'd with me for it is my unhappiness that I do not know any sign by which I may be assur'd what Liquor is Wine what is not or whether there be any Wine or other Liquor in the World Isosthenes was not a little angry for he saw himself abus'd and was the more vex'd because the Company laugh'd at him for whilst the Youth defended himself by disputing against him with his own Arguments they were much pleas'd to see how cunningly he had insnar'd him and made him endure the practice of his own Rules But Antisthenes to appease the wrath of Isosthenes prudently told him that it was below him
who greedily receives money and will doe nothing without it The name of a corrupt Judge 32 Lady A good Lady pictur'd 3 b Lampromeld 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly bright partly dark Death represented by a River so call'd Book 4. for it is dark as it obscures the bodily Life and bright as it draws the Curtains of Eternal Light which shines upon Good Souls in the other World 281 Law of Nature See Nature Lerocritus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judge of Trifles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who is zealonsly busie about little things 156 Lestocharis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Charity of Robbers 15 b Lestrygon The Lestrygones were a barbarous sort of people which Thucydides lib. 6. says he knew not whence they came not whether they went They infested Sicily and Campania in Italy Homer in Odyss 10. tells us how they us'd Ulysses and his Companions 25 Leucas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a white Rock or Promontory of Epirus not far from Actium from which vain Lovers us'd to throw themselves that they might be freed from the madness of impotent Passion They seldom fail'd of their Cure for they commonly broke their necks Et de 〈◊〉 saltum Leucate minatur Mascula Lesbiacis Sappho peritura sagittis Auson And Menander in Stobaeus lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 Logomachia Controversie about words by which Philosophy is made only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain noise of words and Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain talk as St. Paul saith 160 Loxias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Name bestow'd upon Apollo because his Answers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblique double ambiguous 298 b The Love of God defin'd and prais'd in Philothea's Speech 265 A Lover of God describ'd 237 Lunia the Country of the Moon concerning which Lucian makes a pleasant story in his Book de ratione scrib Ver. Hist. 230 b Lusingha Flattery 80 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer 155 Lysander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that delivers men from slavery 288 b M MAngibella a good Eater 83 Mantimanss a mad Prophet 139 Marriage defended 97 * Marriage of 〈◊〉 and Agape c. which I have written in the close of the Sixth Book is not to be understood in a common sense neither would I have any 〈◊〉 think that if I had proceeded further in that Narrative I would have written a story of vulgar Love No no I meant what I have said not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common Venus as Plotin calls her but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heavenly and intended by the Marriage of Theosebes Vrania to signifie the Union of Wisdom and Piety by that of Alethion and Agape the Conjunction of Truth and Love by that of Nicomachus and Arete the happy 〈◊〉 of Vertue which is the Reward of constant Endeavour by that of Bentivolio and Theonee the charitable sympathy of divine Goodness with the Afflicted by that of Panaretus and Irene the Holy Peace which our Saviour the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will make when he hath conquer'd all Enmity to his Excellent Rules and destroyed whatsoever doth oppose that happy Tranquillity which his Gospel will bestow upon the World when it is obeyed See Plotin Enn. 6.lib.9 Mataeogenes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ignoble person who sets his mind onely upon Wealth 9 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labour in vain 156 Medenarete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who esteems Vertue to be nothing See the opinion explain'd 156 b And confuted 344 b Megabronchus one that hath a great throat from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 Megalophron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly one who hath a Great Mind but here it signifies one who hath high Thoughts concerning himself and doth much rellish his own worth 195 Meleta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Care 179 Metamelusa from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who takes thought afterward It signifies in the Second Book late Repentance 91 Metanoea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Change of mind second Thoughts 199 Miasmasarkus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defilement of the Flesh with bodily sin which the Ranters modern Gnosticks have patroniz'd as a more rais'd strain of Religion as their Predecessours did of old 168 Microcheires from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smallhanded The old name of Polyglotta which had much Religious Talk but few good Deeds 114 Misagathus an Hater of good men 333 b Misokalon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who hates Goodness 59 Misoplanus one that hates Cheaters takes pains to discover their Frauds and to unseduce the deceiv'd 305 b Misopseudes a hater of Falshood 67 b Moira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fate Destiny to which Hypocrites are apt falsly to attribute their wickedness which ariseth from the choice of their own Wills and is confirm'd by many Voluntary Actions 153 Monogrammus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Picture rudely delineated Monogrammi dicuntur homines pertenues decolores Nonius So Lucilius vix vivo homini monogrammo So Gassendus who took so much pains to doe honour to 〈◊〉 Monogrammi dicuntur Dii instar hominum macie 〈◊〉 〈◊〉 metaphor a ducta à Pictura qui 〈◊〉 coloribui quasi corporentur lineis quibusdam 〈◊〉 antur conficientibus eam picturae speciem quam prisci Latini dixerunt sublestam c. Tully calls these Gods Deos adumbratos Lib. 1. de Natura Deor. I find not fault with Epicurus so much for that he said they had not Corpora sed quasi corpora which Tully gives us leave to call Nonsense but because he made God with his Description not Deum sed quasi Deum which is rude Blasphemy 112 b Moralazon a proud Fool. 297 b Morogelon one that laughs at the Follies of the World 18 b Moronesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Island of Fools 14 b Morophila one that loves foolishly as many Parents do their Children whilst they take much care of their Bodily Accomplishments but neglect to perfect their Souls with Vertue 92 Morosophus an Half-witted man one who hath a little wit but makes a foolish use of it 123 Morpheolus from Morpheus the Minister of Sleep an Attendant upon Luxury whom I have describ'd in a particolour'd Mantle according to that form of Habit in which 〈◊〉 in Amphiar saith he was painted of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a careless garb having a white garment upon a black one to signifie as he thought the Vicissitudes of Night and Day which follow one another at no great distance for except those who dwell near the Poles that of Homer is applicable to all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83 N NArcissus one in love with his own shadow It is a common story but too pertinent where I have applied it 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 Hope the Daughter of Eupistis True Faith Hope is the Expectation of the Soul in time to enjoy the Object of its Faith 203 Empsychon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Living or Inspired with Life In the II. Book it signisies the Rational Soul examining Doctrines by its discerning Faculties and approving for True and Good what agrees with them and the other Rule Grapton or the Revelation of the Divine Will committed to Writing See Grapton 103 Engastrimuthus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that speaks out of the Belly call'd also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of that immodest way by which the Pythones pronounc'd their Oracles This trick was used of old The Woman which Saul consulted is called 1 Samuel 28. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domina Pythonis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bottles because the Devil us'd to speak out of her swollen Belly as out of a Bottle and is well rendred by the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristophanes bragging in his Vespae that he help'd other Poets to make their Comedies saies that after the manner of 〈◊〉 one that was famous for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. entring into their bellies poure forth Verses Some of the Heathens asham'd of this obscene business allow'd the Devil a more honourable place the Breast and call'd him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he spoke the same way that some late Juglers have us'd who form an articulate sound though those which are present cannot perceive that they open their Mouth Here it is put only for one troubled with Hystericall fits by which some in these dayes have put tricks upon the Ignorant 142 Enthusiasm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Inspiration by which Holy men of old were enabled to speak and do extraordinary things Here it is taken for the mere pretence to it by which device Religious Mountebanks have often abus'd the credulous world Eristes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contentious person 2 Eros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love 80 Erotocleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glory of Love 27 Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving by which name the Greek Church did properly expresse the nature of our Lord's Supper that Sacrament being appointed to make a thankful and honourable Commemoration of his Death 165 Euergesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beneficence the Twin-sister of Philothea or the Love of God 259 Eumenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benign 118 Eupathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is easily affected with things of a gentle Disposition 77 Eupistis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Faith or True Belief which is described Book IV. 201 Euprepon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comely or Decent In the III. Book it signifies one that was not inamourd with the gawdy outsides of Exosemnon yet abhor'd the baseness of Pseudenthea 131 Euprosopon a fair Shew from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that sets a fair face upon things 150 Eusebia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety 201 Euthanatus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Death the Happy close of a good Life 281 Exetazon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that Examines or tries things It is here put for Inquiry and is therefore call'd Apiston's File because by ingenuous Examination and diligent Search we find out the Truth 103 Exorcista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conjurer Those which would see more such like Pranks or think those very uncouth which I have related concerning Exorcista in the III. Book may be satisfied if they will read a Book call'd Tres Energumenae Belgicae where they will soon perceive whether I or the Exosemnians have abus'd the Popish Exorcisms 139 Exosemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly Venerable which all grant that Church to be upon whom that Name is bestow'd 133 F FOrzario from Forza a Violent Person that makes Power his Law the Husband of Inganna Craft for Power associates it self with Cunning the better to accomplish its Designs 31 G GAlenepsyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Calm of Soul Tranquillity of Spirit one of those three invaluable Jewels which a true Lover of God doth possesse See Ommelion and Terpsithea 239 Gelosia Jealousy 2 Gnothisauton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy self I have call d the Governour of Tapinophrosyne by that name because the Knowledg of ones Self is the naturall Root of Humility 195 Grapton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Written the Revelation of the Divine Will committed to Writing See Empsychon 103 Gynicaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Womanish It denotes a man imprudently Uxorious 63 Gynopicrene from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Womanish bitternesse or feeble Peevishnesse 2 H HAmartolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sinner 199 Harpagus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapacious the Servant of Plutopenes Covetousness is usually attended with Rapine 24 Heautus one that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-interest which disturbs the common Happiness of the World 167 Hedonia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleasure the name of the Voluptuous Queen of Piacenza 79 Hemicalus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 half Good one that is in a small measure persuaded to be Vertuous 251 Hermagathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Mercury or happy Messenger 11 Hesychia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quietness Tranquillity 159 Hierographon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Scripture 206 Hydraula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Musical Instrument that sounds by Water 193 Hyla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matter In the IV. Book it imports the Hindrances which arise to a Good man out of this Bodily state That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the learned Bishop in his Hymns so often praies against under the several names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Tempting Bawd the Corporeal Cloud a Dog that barks and bites the soul Tempests that rise from the body 197 Hylotes from the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the III. Book signifies the dull Sympathy which the grosly Ignorant have onely with Bodily things 121 Hypernephelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the Clouds no unfit name for such as take such wild flights of fancy that sober judgement cannot reach them One that speakes or writes Mysterious Nonsense 167 Hyperoncus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very Proud 155 Hypnotica from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sleepy Sleep and Idleness are the supporters of Ignorance 121 Hypsocardes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Height and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heart It notes Arrogance and overweening thoughts by which a man is lifted up above a just estimation of himself See Megalophron 195 Hysterica from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Womb. A Woman troubled with Suffocations commonly call'd the fits of the Mother 142 I IConium from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image It is us'd in the III. Book to express that sort of Religion which is made
up of Outsides not reproving those who would have God serv'd with Bodily instances for so he ought to be as is declar ' d in the IV. Book but those who neglect the Spirit of Religion For a Good man as Hierocles saies most excellently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Offers himself for a Sacrifice makes his own Soul the Image of God and prepares his Mind and makes it a fit Temple for the reception of Divine Light 131 Idiopathy from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It denotes mens particular Affections peculiar Tempers Inclinations and Persuasions with which they are so inamour'd that many times with much Passion and little Reason they condemn others that are not prone to sympathize with them 171 Inganna Craft See Forzario 31 Irene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace a Virgin which towards the further end of the Holy Rode presents the Travailers with Garlands of Amaranth Peace and Tranquillity are the fruits of Perseverance in a good course of Life 280 K KAlobulus a Good Counsellour from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32 Kenapistis Vain Faith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at large described in the III. Book 115 Kiskildrivium an insignificant word used by Erasmus in one of his Epistles and is of as much sense in Speech as Transubstantiation is in Religion 166 Krimatophobus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear of Judgement an inseparable Companion of Hypocrisy 155 L LAbargurus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that greedily receives Money and will do nothing without it The name of a Corrupt Judge 32 Lampromelan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly bright partly dark So is Death which is represented by the River so call'd Book IV. for it is dark as it obscures the Bodily Life and bright as it draws the Curtains of Eternal Light which shines upon good Souls in the other World 281 Lerocritus a Judge of Trifles from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is zealously busy about little arts and things 156 Lestrygon The Lestrygones were a barbarous sort of People which Thucydides lib. 6. saies he knew not whence they came nor whither they went They infested Sicily and Campania in Italy Homer in Odyss 10. tells us how they us'd Vlysses and his Companions 25 Leucas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a white Rock or Promontory of Epirus not far from Actium from which Lovers us'd to throw themselves that they might be freed from the madness of impotent Love They fail'd not of their Cure for they commonly broke their necks Of this Ausonius in his Cupido cruci adfixus makes mention Et de 〈◊〉 〈◊〉 Leucate minatur 〈◊〉 Lesbiacis Sappho 〈◊〉 sagittis of whom Menander in Stobaeus lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 Logomachia Controversy about Words by which true Philosophy is made onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain noise and 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain talk as Saint Paul saith 160 Lusingha Flattery 80 Lymanter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer 155 M MAngibella a good Eater 83 Mantimanes a Mad Prophet 139 Mataeoponus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labour in vain 156 Megabronchus one that hath a great Throat from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 Megalophron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly one that hath a Great Mind but here it signifies one that hath high Thoughts concerning himself and doth much relish his own Worth 195 Melita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Care 179 Metamelusa from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that takes thought afterward and signifies in the II. Book Late Repentance 91 Metanoea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance Change of Mind Second thoughts 199 Miasmasarkos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defilement of the Flesh with bodily Sin which the Ranters Modern Gnosticks have patroniz'd as a more rais'd strain of Religion as their Predecessors of old 168 Microcheires from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smallhanded The old name of Polyglotta which had much Religious Talk but few Good Deeds 114 Misokalon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hates Goodness 59 Moira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fate Destiny to which Hypocrites are apt falsely to attribute their Wickedness which ariseth from the choice of their own Wills and is confirm'd by many voluntary Acts. 153 Morophila from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that loves foolishly as some Parents do their Children whilst they take much care of their Bodily accomplishments but neglect to perfect their Souls with Vertue 92 Morosophus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a half-witted man one that hath some Wit which is in a Fool 's keeping and of which he maketh a perverse use 123 Morpheolus from Morpheus the Minister of Sleep an Attendant upon Luxury whom I have described in a particolour'd Mantle according to that form 〈◊〉 Habit in which Philostratus in Amphiar saith he was painted of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a careless garb having a white garment upon a black one to signifie as he thought the Vicissitudes of Night and Day which follow one another at no great distance for except those which dwell near the Poles that of Homer is applicable to all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83 N NArcissus One that was in love with his own Shadow It is but a common Story but it is too pertinent where it is applied for as Philostratus saith in his Icones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He 〈◊〉 over the Spring taking pleasure in the contemplation of his own Beauty What else do they who spend their time between the Comb and the Glass as 〈◊〉 saies 80 Narke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cramp-fish which benums the hands of those that touch it Here it signifies Dull Sloth which throws the Powers of the Soul into a heavy kind of Sleep and makes it unactive 178 Nemesia and Nemesis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indignation and Revenge 42.66 Neurospasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puppets or things which though they seem to act of themselves are only moved by unseen Wires or Strings 148 Nicomachus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that Conquers in fight In the IV. Book he represents a Good man vanquishing all sorts of spiritual and fleshly Tentation 178 Nynhapanta from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All at present One that tempted Nicomachus with the Pleasures of this present World 178 O ODax form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tooth It signifies in the III. Book the sharp Remorse of an Evil Conscience 155 Oictirmon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Merciful person 15 Ommelion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eye and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun a Sun like Eye or
peoples Happiness stand upon the same Bottom and that they are preserved or destroyed together seeing that the weak Multitude is not able to guide it self and that they are not able to extend their short hands to the vast compasse of Affaires have necessarily sought assistance from the abilities of prudent Ministers And as they find their People improv'd in their Understandings which is a principal perfection they rejoyce both in the Peoples Good and their own Glory when they see that their Subjects are men He is rather a Herdsman then a Prince who desires to raign over Beasts It s true when a King abandons the Royal Diadem of Righteousnesse and puts on the inglorious Crown of a Tyrant because he means to do that which is dishonourable to be known he will endeavour to make his Subjects ignorant of which Imperfection he makes the same use that a Thief doth of a Mist and if his designs take the people bereav'd of their Liberties and Rights have the same Consolation from their Ignorance that the Travailer hath in the losse of his Money when he considers that he had not been so easily robb'd but that it was dark That fine Instance of the Turke is but too great a witness to this Truth mistaken by thee Dull Soul who canst see no difference betwixt things directly contrary that is the Confirmation of an absolute Monarchy in a Tyrant and the Establishing of the Peoples welfare under a Just Prince O blessed Turks thrice and four times happy in such an Emperour He hath delivered you from Knowledg and bestow'd upon you stupid Ignorance bestial Lust and perfect Slavery and by your own help hath made you utterly at a losse as to the means of Deliverance and so in a worse Condition then his Captives for these are capable of Redemption And you Heavenly Romans have done well have you not to build the Heights of Faith upon the ruines of Knowledg O shameful abuse of Truth where men must piously believe they know not what and sometimes professe that which they know to be False O stupid Obedience which knowest no reason but Slavery for that which thou dost eagerly perform Thou Holy Tyrant who from thy high Throne lookest down so disdainfully upon all petty Robbers take to thy self the glorious Title of Supreme Usurper since thou hast invaded and destroyed the Liberty of Souls Here Panaretus made a pause having gone so far not that what Morosophus had said deserv'd so much answer but to correspond with his own desires to undeceive the Pammelaenians who not only perish'd themselves for want of knowledg but were very forward to destroy such as had the imputation of it Morosophus gnaw'd with the guilt of his wicked undertaking went to Panaretus and whispering in his ear said he confess'd the truth of what Panaretus had discours'd and the wickednesse of his own Speech which he made against his Conscience and desired Panaretus to appoint him any method of Repentance for his Folly except the disgraceful recanting of his words before the Pammelaenians whom he was sain to please being compell'd for want of bread to speak absurdly he begg'd leave also to passe from that forlorn place under the guard of their Company Panaretus having observ'd with what Hypocrisie his sin was compounded and being not yet assured of his change rejected his motion with this Reply No base Fellow remain in Darkness since thou hast hated the Light let thy portion be with such as love Falshood who couldst sell Truth for a piece of bread As Panaretus had ended his words an Officer that had attended to what had past arrested Morosophus and carried him away to answer several things lay'd to his charge by one call'd Autocatacritus in the great Court of Polyglotta It was reported afterwards that his Punishment was that he should never be trusted with the keeping of any Publick Library lest when he wanted money he should be brib'd to burn the Books The noble Travailers not entreated so much as by way of Ceremony to stay any longer hasten'd towards Iconium and they were no sooner enter'd within the first borders of their Precinct but they perceived a discontented fellow whose name was Catasarkus to come forth of a dark Hole which he had made his Lodging in the Rubbish of an old Temple formerly call'd Skiamelluses which by report in ancient times was the most magnificent Edifice in the World His Habit was something strange he had a great piece of a broken Yoke about his neck which was glided but extremely heavy yet the old Fool did so dote upon it that he would often turn about his neck and kisse it as he went along He was cloth'd with a long Garment and about the Borders of it he had fastned great Fringes with blue Ribbands upon his Forehead and the wrist of his left Arme he had tyed broad Scrolls of Parchment which were fill'd with Hebrew Sentences He intending a signification of no small Sanctity by these Mysticall Ornaments He made a daily Lamentation for the destruction of Skiamelluses though it happened above a thousand yeares before he was born but having heard great Stories of it among other things he was made to believe that it should be restor'd again to its ancient Glory and as he was going to pay one of his ordinary Visits to the Sea-coast he was met by a Gentleman which seem'd to be made up of Gravity and Sweetnesse his name was Euprepon and he accosted Catasarkus after this manner Sir I have observ'd trouble in your face and have often taken notice of those walks which you have made upon the Sea-shore with such expectation as one may perceive in those who have friends abroad when they think that the time of their return approacheth It is so said Catasarkus for I earnestly expect the coming of a great Prince who as I am inform'd will ere long land here to rebuild the now desolate Skiamelluses Alas poor man said Euprepon you are fed with vain hopes It seems you have but few Correspondents abroad or at least they furnish you with very imperfect Intelligence The Ship which you look for was cast away long since upon a Rock which is in the borders of the East sea call'd Staurus but the Prince whom you mention'd a good while before that Accident happen'd foretold for he was a Prophet too that Skiamelluses should never be built again and gave his Friends the Model of another sort of Temple in some few things resembling that but contriv'd with far greater Skill not so glistring outwardly but much more rich a great deal larger and of better and more lasting Materialls of which this was but a Shadow and charg'd them never to attempt the reparation of this waste structure At these words Catasarkus went away in a very great discontent without replying the least word Urania who with her Companions heard the discourse ' demanded of Euprepon further information concerning Catasarkus and in particular whether he was
chief instance of their Religion Upon a broad Table which was before the Chair they had plac'd abundance of Books which were fill'd with Definitions Divisions Restrictions Corollaries Irrefragabilities Quiddityes Entityes and Non-entityes with many more strange words I ask'd Amphisbeton what they did contain He said most learned Expositions of Hierographon and that he had heard men say that those which made them had gathered all the hard words out of it to expound the easie and put in some of their own more hard then any that they found there whereupon they were grown at last so obscure that he verily believed if those which wrote that book should rise from the dead they would not be able to understand them I ask'd him what they were good for He protested he could not tell but as far as he could guesse they were good for nothing but to make differences amongst honest men to puzzle Truth and to inable men in the opinion of the wise to talk extraordinary nonsense and to present words so subtiliz'd that they are past the understanding of their Auditors and that he had observ'd one strange quality in them which was that they did usually reflect such an amusement upon those that spoke them that they did not understand their own talk Sure then replyed I it was great pity that the AEgyptians of old wanted these Books they would have saved them the labour of inventing Hieroglyphicks for these uncouth forms of Speech would have sufficiently preserv'd their Mysteries from the contempt of Vulgar Understandings I ask'd him the use of those divers rowes of 〈◊〉 He said since that was the Room where the chief business of the House was managed they were appointed to receive the Citizens of Agazelus without whose grave deliberation nothing was determined though he had observ'd that after many dayes busily employed in serious debates and sometimes in hot contests for the most part their work was as far from a conclusion as at the beginning and that after a years Consultation matters were so ineffectually toss'd from one side to the other that they seem'd to weave Penelope's web and that from this fruitlesse issue of much toyle the House was called Mataeoponus Sure said Urania interrupting his discourse you make me think of a Mine in Amphilogia which is haunted with a company of busie Spirits which seem to resort thither with desire of employment and work with such diligence as if they had been hired for daily labourers The poor Miners at first were glad of such help for when they look'd upon them they seem'd to dig up their Ore to separate it from the Earth to melt it into usual form but when they were gone they found nothing done for all the great stir and show of Labour You could not have found a fitter Comparison said Ontagathus to have represented the busie Vanity of these idle attempts I remember that I stood once not far from the Door and a sudden knock made me turn about to know who it was that demanded entrance Sundry people of stern gravity came in and when two Ladies that were in the rear were about to enter Antilegon forbad them They were modest and would not intrude but quietly retir'd I whisper'd Antilegon in the eare to know their names and he told me one was call'd Alethea the other Charinda An ingenuous person of good note having taken notice of Antilegon's refusal to let them in made a complaint of the Incivility and said that disinterested people could not but suspect that some unworthy actions were to be perform'd amongst those who admitted many that would without doubt have been deservedly stopp'd both upon a scrutiny of Knowledg and Goodness and yet excluded two Ladies of known Wisdom and Exemplary Charity An angry man of the company replyed that Alethea might come in if she would he knew no body that desired her to be kept out and mov'd that she might be sent for The rest consenting to the motion Amphisbeton went for her She was utterly unwilling to go in without her sister Charinda and ask'd if she might not take her in I have no order for that said Amphisbeton but she may stay here a vvhile and see if you can procure her leave Go sister said Charinda I vvill expect your return vvhich I am affraid vvill be too speedy When she vvas enter'd they vvere in a hot dispute and though they had sent for her never took any notice of her coming so she stay'd in the crovvd vvithout any observance each Disputant eying his Opposite more then her though she vvas in the middle betvveen them and as the parties grevv vvarmer they jostled her from one side to the other after such a rude manner that her being there vvas little to her content And at length being troubled vvith their quarrelsomenesse and vvearied vvith noise she quitted the Room nobody so much as desiring her to stay By vvhich I perceiv'd that though they had sent for her in a Complement and pretended to desire nothing so much as her company yet that her room vvas as acceptable and that they vvere as much pleas'd vvith a disputation concerning her as the enjoyment of her presence She and Charinda vvalk'd together into the cool grove of Hesychia vvhich borders upon Theoprepia After she vvas gone they continued the noise rubbing their eares and talking vvith such eager loudnesse that it vvas hardly sufferable they vvere not ashamed to speak all at once though that Custom is so barbarous that it is despis'd by the vvild Indians yet having a good mind to see the end I held out supposing that such Violence vvould not last long As I look'd about I savv many little doors in the Wall of the Room much like to Sally-ports For what serve these said I good Antilegon You must know said he that these Doors are of great use for the more quiet departure of the Assembly for many times those who come in all together at that great Gate do so fall out before they have done talking that they will not go forth with such as came in with them and each having a private key to those little doors one goeth this way and another that Amongst other things I perceiv'd also that each party for the Agazelians were divided into many Factions had a Desk by themselves and a Scribe which attended diligently with pen and paper I guess'd it was because they did so highly value the discourses which were made that they would not permit any syllable of a word to be lost No said Antilegon each side makes use of these to note all the suspicious words of their opposite party and every saying that is capable of misconstruction that by these when they have put them together in a Satyrical Pasquil they may render the party odious against whose opinions they have entertain'd dislike For each side doth write as well as speak against another and this at such a rate that when they have once differ'd they
should be It is easie to judge how infirm those perswasions must needs be that are bottom'd upon such weak foundations How should ignorant people reconcile themselves to their duties when their Teachers differ'd so much about their Reward that they could not tell them certainly what it was But to contract my Discourse they seem'd not only to be uncertain of the Journeys end but to give insufficient directions concerning the Way that is made not only doubtful promises of Happiness but discours'd imperfectly of Vertue I do not mean here that broken account of mens Duties which is to be seen in the Lawes of several Nations which were either impos'd by Princes as the collection of some of their Favorites or made by the consent of the Multitude that is by some few more able men among them which out-witted the rest to vote for their Opinion but this Imperfection discovers it self in the Books of not a few Philosophers They also are blun'd with horrid Contradictions to Nature with which they were acquainted and to Morality which they profess'd To omit many things which I could name they fail'd grosly not only in giving a short account of the Divine Providence but asserting such unworthy things concerning it as did teach those which believed them to neglect all dependance upon God I need not prove this by recounting the swinish Doctrines of Epicurus or those of Aristotle not much unlike the other by which he circumscribes God's Government in such narrow bounds that he doth not allow him leave to extend it beyond the Confines of the Moon nor to take any care of Sublunary affaires I do not wonder that the Stoicks a Sect of great name rais'd the Structure of Vertue no higher since they fail'd in laying the right Foundation which is Humility and ascrib'd their Goodnesse to themselves Though I cannot put this upon other Philosophers for some of them call'd this an Atheisticall Vertue and indeed it must have been but a proud Humility if they could have been Humble which doth not acknowledg God for the Author of it For want of this humble dependance upon God the Father of Lights and an honest improvement of those good Gifts which they had receiv'd from him and for stifling their Natural light with a wicked life the Divine Justice let them fall into self chosen darknesse and then it was no wonder that they came short of prescribing to others their Duties who had disenabled themselves in point of Knowledge by neglecting to do what they knew to be their own By this means true Goodnesse and Wisdom was so hard to be found among them that Anacharsis having diligently search'd the most famous places in Greece not with a capricious Lanthorn but a sober intention to gain knowledge which consisted not in great Words but such as he measured by soundnesse of Mind short and significant Speech and accurate correspondencies of Life having met with many disappointments at last he found it only in an obscure Village dwelling with the humble Myson But the Institutions of Hierographon are perfect in both respects It hath both plainly reveal'd our Felicity and given us such clear Directions for the attainment of it that we are at no losse at all in our thoughts concerning it That Immortality which lay hid in the dark guesses of Humanity is here brought to light and all doubts concerning the Portion of Good men are resolved Since he who hath all power in his hands promised Eternal Life what say his Servants We know whom we have trusted For my own part I see plainly that God in this Book hath written as much as was fit to give satisfaction to my Thoughts and Desires and my care is that I may equal the fulnesse of his wise Directions with an Excellent Practise and expresse such a Vertue as hath some correspondence with so great a Reward I know now what I am to wish for he hath shown me what is best I am not ignorant what I ought to do for he hath told me The Reward which he hath promised is of that infinite value that it is not only a sufficient Incentive to a chearful Obedience but a potent defence against all Tentations to Disobedience For being assured of so great a gain as an Immortal Inheritance amounts to I care not to hazard no nor to lose some small matters to attain it And to end my too-tedious Discourse lest I should at any time have impotent thoughts of being Happy some other way then he hath prescrib'd and so grow sluggish and carelesse he hath threatned me in such a manner that I am sure to be more miserable for despising the possibilities which he hath offered Thus far Alethalogus Bentivolio and his Companions glad that the Misreports which were made of such Excellent persons had occasion'd them the benefit of hearing so ingenious a Defence begg'd Pardon of Eupistis for his Trouble which had been a means of their Advantage which was no sooner ask'd but it was given Having upon the invitation of Eupistis diverted themselves for some dayes with him and his Vertuous Sons Urania taking no small content in the chearful company of his most hopeful Daughter Elpis they perform'd the Thanks which such freedoms and Civilities requir'd and took their leave and in a short time accomplish'd their Journey towards Phronesia When they were come to the City they soon found the way to Phronesia's house for a loving Theoprepian Philanthropus by name who met them happily in the street directed them thither They having declared to Phronesia who they were where they had been and what was their design she was extremely joyful at their Arrival and promised all manner of Welcome which that place would afford heartily wishing that they might find some Pleasure to recompence their abode with her that so she might be the longer happy in their company After a few Ceremonies which are needful to make expression of inward Courtesies and some short discourses Phronesia led them into a fair Room and entertain'd them with a noble Dinner The Preparation and Attendance were so discreetly order'd that they quickly perceiv'd that Phronesia's house was govern'd by no ordinary Prudence After Dinner they went into the Garden and sitting down in the cool shade of a green Arbour which they us'd as an Umbrella to keep off the hot Sun-beams Urania understanding by some words which were spoken at the Table that Phronesia had not lived alwaies in that Country desired her to let them know how and upon what design she came thither Phronesia was very willing to answer her demand and began thus My Husband Phronimus was first seated in Argentora it may be you have heard of that Country but by the Injury of the Times which grew troublesome through the violence of the covetous Inhabitants we were 〈◊〉 to dispose of the Estate we had there as well as we could and necessitated to seek a more peaceful habitation in some other place For we thought it
and Thrist are our best Sauces and we are not so lavish in the expence of them but that we still keep some to rellish our next meale and therefore though we have dined or supped we rise not without some Appetite To what purpose should a man for so poor a gain as a sick dullness endeavour to eate as much as he can Sometimes we have moderate Feasts but they are alwaies proportion'd to the just considerations of the Number and Quality of our Company and those who are entertain'd do then more especially mind their Rules knowing that their Vertue is under a Tryal and though we allow a greater measure of time for Converse and Chearfulnesse is not prohibited yet we so order the matter that we may not indispose our selves for what we have to do by sitting too long and do both deceive our palate with the best Discourse which we are able to furnish at the Table and cause the Cloth to be taken away when we perceive the Company have eaten and drunk enough I must confess that we are more strict in these Observations because by this means we endeavour to way lay an inconvenience which others accelerate by Excesse in meats and drinks for by that one sort of Intemperance ministers to another and of the latter we are more afraid then the former because it is more dishonourable but if they were equall we would be loath that any thing should make our Bodie so disobedient to the Government of our Soul that it should be provoked by its own negligence to lustful Sympathies and be destroy'd by the Beast which it could have master'd if it had not fed it too high The Pleasures of Abstinence have a rare gust being sweetn'd with subservience to Chastity by which we preserve the Honour and Strength of our Bodies And since the best of Spirits who is the Love of all Noble Souls doth ever refuse the Mansion which is disgrac'd with bodily Uncleanness and doth most of all abhor to be lodg'd with 〈◊〉 therefore we do so far abandon the use of alldishonest Pleasures that we keep the very thoughts of them from desiling our Minds and esteem those which are with just limitations allow'd to be then strictly forbidden when they are not joyn'd with abundance of Temperance and hallow'd with a great deal of Modesty We are more easily defended from the danger of these Pollutions when we come to riper yeares because our Wise Parents took great care that the Modesty of our young Natures might not be ravish'd with evil Examples light 〈◊〉 obscene Books or wanton Pictures and that the unspottedness of our Virgin-life might not be stain'd with bad Company lascivious Dances or the mischiefs which constantly attend upon an Idle life Idleness is esteem'd with us no better then it deserves that is an Ignoble thing and those who know not nor will practise some good Art are accounted uselesse members of the Creation For other particulars wherein we have no set Rules we guide our selves by the best Examples and incline to that part which is most severe to the Flesh keeping in all things a decorum with the Prudence of universal Moderation But that I am afraid to be troublesome to your patience I would tell you also that we do more heedfully observe the Orders of our Ancestors because we have heard and know it to be true that the Divine spark which is plac'd in the constitution of our Souls can scarce be discern'd where it is when it is 〈◊〉 with an Atmosphere of bodily Fumes and that it is alwaies unfitted for its highest operations when it is clogg'd with turbulent Passions Converse with God is the top of our Joy and we cannot ascend to him but in a serene Calm of Soul no more then we can see the Sun when it is 〈◊〉 up in thick Cloudes We do not desire to be buried alive which misery we should think to befall us if the Eye of our Soul were darken'd to the sight of our best Good the gust of our present and future Happiness dull'd and the hopes and desires of Immortality choak'd in us and the power of the Soul by which it lifts it self up to the attainment of celestial life depress'd or extinguish'd And since we find that an immoderate resentment of fleshly Pleasures doth perversely aime at such dishonourable Ends we abandon it being so far in love with the Dignity of Humane Nature that we scorn to degenerate into Brutes through such mean perswasions but we subjugate our Fleshly part to advance the honour and liberty of our Minds having observ'd that men of the best-govern'd Affections have ever attain'd the greatest excellencies of Judgement Whilst vve content our selves vvith a Frugal vvay of life vve provide fevvel for charity and redeem something to bestovv upon such as vvant from lavish entertainments superfluous variety of gay Clothes and multitudes of needlesse Houses In short To the prudent Institutions of our good Father vve ovve an excellent Health an agile Body unhurt Senses quiet Sleeps a peaceful Soul serene Contemplations a symmetry of Passions freedom from shameful Lust and violent Anger preparations for Heaven and a happy Death after a contented Life from vvhich vve part vvith little trouble of Body but vvhose remembrance is so acceptable to our Mind that if we were to live it over again we should repeate it according to the same Rules When Sophron had finish'd his Discourse he desir'd them to walk into a little Grove which joyn'd to his Garden and there by an ocular demonstration he show'd them what pleasure may be found in a Little and by what way Wise men make the half more then the whole for with Herbs Roots Fruits Milk Honey Bread and the native Wine which he call'd by another Name he made a Feast which was a Practise upon his former Rules But this first part of the Entertainment was far exceeded by that which follow'd which was a rare Discourse manag'd by two young Ladies of which I shall give an account by and by It may be some Reader will wonder why I do so much magnifie this sort of Entertainment and because I have mention'd it divers times I will now give the reason of that Theoprepian Custom You must know that although the Theoprepians did frequently retire themselves to Contemplation and Piety and had appointed select Places remov'd out of the Noise of the Tumultuous world as fittest for Education yet they were not ignorant of those Advantages which may be had in Converse with others and it was received as a common Opinion amongst them That Ingenious Conference is one of the most pleasant sorts of Recreation and a most profitable as well as delectable exercise of our Natures since by this means every one doth teach and learn and by a free Communication of Souls in a lively and vigorous way of Knowledg enjoy a delight as far above that which is attainable in lonesome life as an excellent Song of many Parts is
Mind so fairly represented is so devoid of Understanding himself that he knows nothing Many others whom it is needless to cite have us'd Expressions of the same nature who though they were not so enrag'd with the baseness of Atheists as Moxus was who drown'd the Crambians because they did not worship any God yet being inflam'd with a sober Zele they made use of words which were justly reprochful and condemn'd them as most unworthy Persons for attempting to extinguish the noblest sense of our Souls and to eradicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ancient Faith of Mankind that Natural Belief which is planted in all Reasonable Souls and to overthrow the strong and everlasting Foundation of Vertue Who can justly blame their Heat when they did only oppose such as do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insolently affront the common Faith For my own part I must say that whilst the whole World exhibites Arguments in the behalf of God and all the Creatures proclaim a Deity echoing to one another with loud Acknowledgments I cannot but wonder that the morose 〈◊〉 should not be pleas'd with this Intellectual Harmony whilst he stops his Ears and with a surly voice denies the Truth which is so generally affirm'd he makes me think of the dull-sounding Drone in a Bag-pipe for when the higher Notes delight the Ear with various Harmonies being pleasantly referr'd to one another this discomposeth all with one Base untun'd Note I would not have troubled my self with this sort of People but that I judg'd it necessary to shew the Falshood of their Principles and so to prevent the Contagion of those Errours which have a most pernicious Influence upon Humane Life for they tend directly to the Overthrow of Religion the Destruction of Vertue and to the Introduction of all bold Wickedness into the World The voluptuous Epicureans will be content that I make my Address to them very short lest they should be too much disturb'd in their soft Repose I confess I think it is to little purpose to say much to them of Divine Matters whom Sensual Pleasure hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such dull-sighted judges of Truth that they affirm there ought not to be any Knowledge of Good and Evil that so they may eat Forbidden Fruit more securely Lest they should be discompos'd with that which I have written in disgrace of the Life as well as the Philosophy of their great Patron Epicurus I think it is fit in this place to give an Account of the Reasons which I had for it His Opinion concerning Pleasure was declar'd in the time of his Life by his most intimate Companions to be this That our Happiness doth consist in brutish Voluptuousness That this is the genuine Sense of his Expressions his chief Admirers could not but acknowledge many years after his Death Lucian confesseth plainly that when he compar'd Epicurus with Democritus and Aristippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that famous Master of Luxury he had nothing to say but this That he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more impious then they but for other things he was a good Companion and a Lover of his Palate He was reproch'd for his beastly Philosophy by Heathen as well as Christian Writers as is manifest to such as know Books Among others the Noble Epictetus as Arrianus testifieth us'd to call his Opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked Assertions destructive to Cities pernicious to Families Though Diogenes Laertius endeavour to put a better Gloss upon his Doctrine yet what is the Testimony of a single Author against so many who are unexceptionable That one gallant man Cicero whom I have oppos'd to him as a Counter-witness is so considerable that the learned Casaubon doth esteem him worthy of a higher Encomium then I have bestow'd upon him and useth these words in his Praise M. Tullius Autor gravissimus quÃque esse debeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Tully a most grave Author and one who alone is worth ten thousand Diogenesses I might adde to these the disgraceful Character which is put upon this Sect in Holy Writ That the Gardens of Epicurus were not free from that sort of Women which I have mention'd in my fifth Book needs no greater Proof then what I have offer'd Besides one whom I have named Laertius and Tully have recorded many others the chief of which were Marmorium Erotium Hedia and Nicidium The Epistle which Leontium one of that Number wrote to Lamia in which she complains of the Venereous Temper of Epicurus and disparageth him as an old Adonis is recorded in the second Book of Alciphron and begins thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Nothing as I think is harder to be pleas'd then an old man when he grows youthful again this Epicurus doth so persecute me He finds fault with all things suspects every thing and writes endless Letters to me which keep me from his Garden By Venus if Adonis were now fourscore years old lousie always sick and wrapp'd his head in a Fleece of Wool in stead of a Cap I could not endure him But I will disturb these delicate People no longer The Scepticks can expect no satisfaction from me for they teach their Scholars to laugh at Geometrical Demonstrations and have given them this as the Summe of their Philosophy That they ought not to believe any thing It must be granted that Truth is not very easily found out but they have highly 〈◊〉 it by confounding it as much as they can with Falshood and discourage all Industry by reproching our Endeavours for the obtaining of it as Enquixies after we know not what What else did Boccace mean by his three Rings Sextus Empiricus by his Purging Potion his Ladder and Fire To what other End did he direct the great pains which he took to prove that we have no Faculties to employ in the search and that Truth hath no distinct Character from Falshood that we have no Connate Directions or External Helps to bring us to the knowledge of any thing in short that we are as much assur'd that Salt-water is mad because the Sea ebbs and flows as that a Man is Rational because he apprehends and discourses This stupid Unbelief was much promoted in the World by Lucian and how much he pleas'd himself in his Attempt may be perceiv'd by his Hermotimus the Cup suppos'd to be lost in the Temple of AEsculapius and that slie Jeer which we find in his Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can easily foresee also that a small Effect of this Discourse is to be expected from the Rhodomonts of this present Age who having resign'd themselves to the slavery of Vice do publickly declare themselves free from all pretences to Vertue and with no small scorn pronounce as some of their Predecessors did long ago 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Temperance is but Folly and Righteousness a generous Ignorance and boldly protest that Bonum is Umbra qum nescimus quod Honestum
splendido magis quà m solido nomine dicitur Goodness is a shadow of we know not what which by a splendid Title without any solid Reason is call'd Honesty And because they would not be condemn'd by the Vertuous Lives of good men they would have the World believe that such as endeavour the Reformation of Mankind and give Rules of Excellent Discipline in hope to make Men better do only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak great words which are above the Power of Nature and rather declare what they wish then what is possible and that when they perswade others to put their Doctrines into Practice they do not tune disorderly Nature but put it upon the Rack I know very well that whosoever considers the Degeneracy of Humane Nature will be compell'd to say with Seneca Rem difficilem optamus humano generi Innocentiam We desire a very difficult thing for Mankind Innocence and after many Endeavours still perceiving the potent resistance which Vice makes will be apt to use the Reflexion which Hippocrates made in the like Case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are but wishes Yet we are assur'd also that those who wish well to others are not to be blamed and that thanks have been given to such as refus'd to despair in hard Attempts It is a base Cowardise to yield to an Adversary who may be conquer'd though with some difficulty especially where Courage can ascertain a Victory in part And therefore wise men have as rationally continued their Endeavours in this case as Mariners do their Industry at the Pump of a Leaking Ship which Seneca hath gallantly express'd in these words Aliam excludit aquam aliam egerit manifesta foramina praecludit latentibus ex occulto sentinam ducentibus labore continuo resistit nec ideo intermittit quia quantum exhaustum est subnascitur Lento adjutorio opus est contra mala continua foecunda non ut desinant sed nè vincant i. e. They keep out the Water as well as they can they force out that which gets in they stop the Leaks which are visible and resist the danger which threatens them by such holes as they cannot discover with a continued Labour neither do they intermit their Pains though the Vessel takes in water as fast as they exhaust it We must use a gentle Industry against those Mischiefs which spring up continually not hoping to destroy but to subdue them For this Reason I have broke through the Discouragements which arise from the Power of bold Vice and ventur'd to describe Noble Examples in which Holy Rules appear practicable that I might both engage and assist Imitation in all capable Souls And I made choice of this way knowing that we ought as Plato hath told us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to act looking upon beautiful and divine Images set before us Some possibly will learn to despise a vicious course of Life though it be follow'd by the degenerate part of the World when they see how contemptible it is in comparison of better Examples and rather endeavour to contribute something to the Exaltation of Humane Manners by their Vertue then hope to excuse their own Imperfections by citing such mean Precedents It is but a slight Justification of our Actions which is only taken from Vulgar Practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For no place can create Vertue by common suffrages but it is the glory of men to conform their Lives to the Eternal Reasons of Goodness whose Indispensable Principles are Connate with our Souls It will be strange to no wise man that I interpret the Divine Precepts as requiring Duties far above any thing which we see practis'd in most Nations of the World An Excellent Person hath told us long since Equidem si omittenda sunt omnia tanquam insolentia atque absurda quaecunque perversi hominum mores fecerunt ut videri possint aliena dissimulemus oportet apud Christianos pleraque omnia quae Christus docuit If we must omit all those things as impertinent and absurd which the perverse manners of men have made to seem strange we shall be forc'd to conceal among Christians most of those things which Christ taught I hope none will take an occasion to find fault with me by making this uncharitable Supposition that I have taken the boldness to give Precepts of Vertue desiring by that means to be esteem'd better then others No no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have no contention with any in that point but with my self alwayes for I endeavour by the Assistance which I administer to others to grow better then my self I desire also that none would be offended at those Objections which for the insolent boldness with which they contradict Truth might be suppos'd worthy to be conceal'd I judg'd it in some part necessary lest the Adversaries of Truth should say if I had quoted only some more ordinary Exceptions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we set up Puppets of Twigs and having shot them down boast that we have conquer'd arm'd Men I thought also that being answer'd they would become harmless I suppose I need make no Excuse for inserting amongst my Discourses some Arguments known only by Divine Revelation for I design'd this Book principally for the service of Christians and all men do esteem it a most absurd thing not to be willing to hear Truth or receive good Newes because it is not brought by an ordinary Carrier Now Courteous Reader I commit my Papers to your perusal 1 dismiss them more chearfully because of that Good Fortune which as I make bold to hope doth await them being assur'd that if any thing be written as it ought to be it will please Good men and that whatsoever is defective will equally please those who take most delight in that which is worst having indeed no other way to keep themselves in their own favour but by finding 〈◊〉 in others And as I must alwayes esteem it a high Reward of my Endeavours if they be accepted by the Vertuous so I do think my self worthy of much blame if I should envy that small content which any shall please to take in that which because it corresponds not with their Humour they vote Imperfect especially since I have plac'd the Satisfaction of my Mind concerning this Book not in Expectation of Praise but in Assurance that what I have written is a service to Vertue and Truth THE FIFTH BOOK OR THE RIAGENE THe beautiful Irene conducting the Noble Travellers along the Grove where the chearful Birds welcom'd their Arrival with pleasant Notes in a short time they entered into a Walk more spatious then the rest where fair Lyme-trees and flourishing Sycamores stretching their long arms from one side to the other made a most hospitable shade which with the help of thick branches covered with broad leaves kept out the offensive heat This Walk brought them to a Garden which joyned to the House which
have said too much in their Commendation but there is none which ever saw them and was in their company but will either be angry or sorry for the imbecillity of my Wit finding the Encomiums which I have bestow'd upon them to fall so exceedingly short of their transcendent Worth I have the rather committed this short Delineation to writing because I suppose that other sorts of Painting are onely able to express but one half of Beauty and that the far worse part and because I think the two Sisters in this representation are so far beyond ordinary Exemplars that many Ladies would think themselves very handsom if they were like them and of this I am sure that in all places it is not easie to meet with such as are equally made up I know it is no hard matter to find many which are grac'd with an elegant form of Body pleasing features of the Face an amiable sweetness of quick Eyes Heads cover'd with fair Hair smooth Hands parted into delicate Fingers ending in a round littleness and in short adorn'd with proportions of Bodily parts so exactly measur'd and lively colours so well plac'd that they might sit to Painters as Original Copies of rare Pieces of Humane Form and yet many of these Beauties are so deform'd with evil Dispositions and dishonourable Actions that the excellency of their bodily Composition is spoil'd by an ill-agreeing connexion with a vicious Soul for which they have been not unfitly compar'd to the Ancient Temples of AEgypt which are fair outwardly being large Structures built with choice Stones but if you look'd inward instead of a God you should only see an Ape a Crocodile or a Serpent And yet how fondly do some dote upon these empty showes esteeming a well-colour'd Skin or handsome Gestures above Excellency of Manners Modesty and Chastity and those other Vertues which constitute a great Soul I call it Dotage for the folly is no less ridiculous then if they should be enamour'd with their fine clothes or prefer the fashion of their new Apparel before the comely shape of their Bodies But I must return to my Story Amongst those many Diversions which the Travellers enjoy'd in the conversation of these Noble Sisters I must not forget one which they esteem'd above all the rest It was a Summer-house which Theander had built near the Head of a pleasant Spring which running under it made the lower Rooms cool Grotta's and was adorn'd by a neighbouring Grove which grew hard by it As soon as they were told that Theander made this the Receptacle of his retired Life they were affected with a singular pleasure for we are apt to be mov'd I know not how with the very places where we find particular remembrances of those brave Souls whose Vertues we have admired and seem to see those great men when the Houses where they dwelt the Rooms in which they discours'd and the Tables where they sate are before our eyes Here Theander was constantly to be found not sleeping away his Time or wasting it idlely with vain pleasures as the soft Gallants of Rome trifled away their Lives in the Gardens of Tarquin no Theander and many Virtuoso's which daily frequented his House convers'd in these Privacies as the Great Tully did with Atticus Cotta and Balbus and the rest of his learn'd Companions when they walk'd under the Marian Oak at Arpinum or sate in cool shades upon the Banks of Fibrenus Having here sequestred themselves from the Tumults of the lower World and the avocations of vulgar Conversation they enjoy'd a freedom from the troubles of impertinent Company rejoyc'd in a calm fruition of noble Studies and recreated themselves with a most profitable Diversion from such laborious employments as some men by reason of their condition of Life are necessitated to undergoe Hither they retir'd to modest Pleasures and sweetned Labour with Ingenuous Recreation Here Theander when he was alone improv'd his Mind in the Knowledge of things by deep Meditation not only reading such Books as were worthy to have been written but sometimes writing such as were not unworthy to be read designing his endeavours not only to his own entertainment but to accomplish his Soul with such abilities as might make him more serviceable to the common good of Mankind When his Friends came to him he made them contribute their Assistances whilst they employ'd themselves joyntly sometimes in the Contemplation of the Heavens to observe the several motions of the Planets and by the help of Telescopes to take notice of their various Appearances and sometimes in the examination of Minerals for which purpose they had a Room well appointed with Furnaces and Distillatories otherwhiles they enquir'd into the Mysteries of sensitive Nature the Reasons of Growth and the Engines of Automatous motion which may be understood by Anatomy Some select places of the Garden were furnish'd with large Bee-hives made of Glass and through those Windows they peep'd into the exquisite methods of those busie Artists which contain such great Skill in a little Compass In the Grove Theander had built a Chappel which in my mind was a Design full of prudence He without doubt having found in himself upon his Arrival in this solemn place a great alteration of Temper that is a more raised disposition for devout thoughts took the advantage of his Experience and dedicated the place to holy Services hoping charitably that those good people which came to it through those shady Walks would be encountered with those heavenly affections which he had felt in himself Who hath not observed that the soft murmurs of a Fountain the sight of that green Moss which naturally adorns the Banks the gentle blasts of cool Air which are whispered through the Trees and the native horrour of a thick Grove do compose the Mind to more then ordinary thoughts and raise great passions in the Soul Upon our first entrance into an ancient Temple arched with a lofty Roof whose awful solemnity is heightened with an holy Silence or when we descend into a spatious Cave whose hollowness not wrought by Art seems to be a natural Vault overspread with the Canopy of an hanging Mountain do we not feel our selves struck with a sacred dread and made apt to entertain more soft affections as if the Walls we see or the Ground on which we tread were animated with some particular Genius which bestowed upon us this change of Disposition either as an assurance of Welcom or else as a notice of its own great Presence For this reason we must needs suppose that the knowing Poets frequented the heads of Fountains and meditated in silent Woods not onely as Recesses from noise but as those delightful Mansions where they were sure to find the Muses alwayes at home and never fail to receive their wonted Inspirations The Heathenish Idolaters had so much prudence in the course which they took for the supporting of Erroneous Worship as to joyn a Grove to every Temple for whilest the
because he made a doubt whether all things which belong to a happy Life are to be measur'd by the Belly and offer'd to shew Velleius his books if he question'd the Allegation His Garden was not shut against Whores Leortium was the chief famous for her bold writing against Theophrastus and who cast a sufficient disparagement of impotent Lust upon Epicurus even when he was grown old in a Letter which she wrote to Lamia yet extant But this is not a matter which I care to contend for whether Epicurus was so Voluptuous as these report him to have been or to shew that his Followers were egregiously dissolute which is not disputed but to prove that his Principles did so dispose men to Vice that he said most truly who long ago asserted Let those which would be Excessively Intemperate prepare themselves to enjoy their desire by embracing the Epicurean Philosophy It is strange to me that Epicurus should be so magnified for his Philosophy since as I said before the greatest part of it is not his He took the best Flowers in his Garden from Democritus without asking his leave neither did he give him thanks for them afterward It is a blur upon him upon Record that he did also ingratefully throw mud and stones into that Well from whence he water'd his Garden But I chiefly blame him for those Doctrines which are by his own Sect assign'd to him as his proper Opinions some of which you have repeated for by them all he deprav'd the Philosophy of Democritus expos'd Humane Nature as a Prey to Licentiousness expresly denied God's Providence and only Ironically acknowledged a Deity and so undermin'd Religion That he debas'd Humane Nature is prov'd already for what can be more unworthy of a Man then to use his Reason to make him more perfectly a Beast That the Extirpation of all Religious Observance of God was his Design is manifest both by the acknowledgment of his greatest Disciples and by the nature of his Discourse Velleius extoll'd by his Contemporaries as equal to any of Epicurus his Scholars that were Greeks and preferr'd before all the Romans embrac'd his Principles being afraid of that Omniscient God which other Sects put as a perpetual Observer of Humane Actions to whose Judgment he was not willing to be obnoxious for what he said or did He did rationally hope for exemption from these fears in the School of Epicurus for Lucretius who took the pains to put his Philosophy into Verses hath recorded it as his Immortal Glory that he was the first that ventur'd to set his Face against Heaven durst disclaim Religion and brought Arguments against it into the Field of Disputation which made Devotion tremble and flie out of the Souls of Men and trampled under his Victorious feet that which durst resist him and then triumph'd over it Some I know do excuse this attempt with a smooth Interpretation that he did not engage against Religion but that gross Superstition which was practis'd by the Sottish part of the Heathen World If that were all we should have no reason to find fault neither would Lucretius have any great cause to boast of his Master's Valour For the Superstition which he vanquish'd was but a Cowardly thing and the Gods who were honour'd by it were so Contemptible that they could not defend themselves nor their worship from the just scorn of Wise men It was a most miserable Picture of Divinity which was made up of all the Passions and Vices of the worst of men and their Religion was proportionable for it principally consisted of such Rites and Performances as were Oblations only fit for Devils But true Religion which is a Masculine Principle Rational in its Original being founded in Knowledge and Justice and noble in its Products is affronted by his Arguments For he not only denies God's Regard of us for which chiefly we are obliged to acknowledge him with Religious Adoration but hath given such unworthy Characters of his Eternal Being which he pretends to own that he doth rather expose him to Contempt then promote his Worship Having left his most beautiful Attributes out of his Description he hath drawn only a wan Image with a few inconsiderable Delineations such as are to be seen in the first Draughts of a Picture for which cause if there had been no other Reason it was just that his God was anciently derided by the name of Monogrammus What strange kind of God must that needs be which doeth nothing If he have an Almighty Power his Omnipotence is bestow'd upon him to no purpose if he have not he is Contemptible for his Weakness He says his Eternal Being is to be worshipt for his Excellent Nature but how can we believe that he hath an Excellent Nature who is devoid of the greatest perfection of Being Goodness It is the Glory of all brave Natures to be Good and it is the Lustre of the Divine Majesty that it is the 〈◊〉 But what Goodness is it in that Nature which as he confesseth doth delight it self in its own pleasures and neither did doth nor will doe any thing else It is likely that Men will acknowledge an Idle thing sitting in Heaven with folded Hands for a God Is that a proper signification of his Blessedness that he hath nothing to doe Is he worthily praised who is reported to be like those delicate people who esteem Idleness so great a Felicity that they would judge themselves unhappy if they had any Employment to attend Doth he rationally perswade us to worship God who tells us that we were never beholden to him and that he is resolv'd never to take any care of us nor doth more regard our Adorations then if we did blaspheme him Will the vulgar honour him for a God whose excellent Nature a Philosopher reprocheth with such base Representations Shall not discerning persons conclude that he is an Atheist really who asserting a Godhead in words speaks so unworthily of him as to hinder those which heard him from believing what he said That this was the sense of some of the best of Ancient Philosophers concerning Epicurus his Theology is evident to such as know Books He did prudently to talk of God for fear of drinking in Socrates his Cup but he was infinitely below the generous Simplicity of that brave man for he deliver'd his Opinion plainly but this declar'd his mind in such slight words that he discover'd he had form'd no nobler Conceptions of the Immortal Godhead then of the Vulgar Idols nor equal to those estimations which his Neighbours had of Statues of Stone but it was sufficient to his purposes if they serv'd him for an Antidote against the Athenian Poison I must confess I do not wonder so much at his prevarication when I see some of his Followers who pretend to doe honour to God by bestowing Glorious Attributes upon him slur it by saying they gave him those Titles only as Poets write flatteries in a Song I have
However we see Reason enough to imagine that he did not intend men should increase their Faith of a Deity by reading his Books because he hath written so ambiguously concerning his Nature One while he says there are no Beings but Bodies and that Incorporeall Substance is a term of Contradiction which would make us think that he believes no God but the Visible World and that the Sun Moon and Stars Men Beasts and Trees are the Limbs of his great Body but that at other times he hath been heard to say that God neither is nor can be a Body for when they consider that these Expressions jarre so horridly that they are incapable of Reconciliation they are forc'd rather to conclude that he is in jest when he mentions God and useth the name Deity by way of scorn or for fear of the Fate of Vaninus For when he wrote his Books he knew well enough that the Religious acknowledgment of a Supreme Power is so deep impress'd in the Minds of men that if he had talk'd plainly against Almighty God some of his more Loyal Creatures would have chastis'd the boldness of his Blasphemy after some such Fashion Sometimes he sayes there may possibly be a God but we are utterly ignorant what he is that is that there is something in the World which none can tell what it is which is God and that we ought to adore him that is doe honour to we know not what When some much displeas'd with such a dull Assertion have answer'd That his Attributes are known significations of his Divine Nature that is Essential Properties which are manifest by his Works and urg'd that we have as true a knowledge of God as of any thing else and behold the Wisdom Power and Goodness of his Eternal Being reveal'd long since in the Creation of the World and which do still present themselves to the eyes of men in the Preservation and prudent Government of all Created things He replies that the foremention'd Attributes may be given to God but they do not truly expresse what he is more then the Amorous Sonnets of Extravagant Lovers do give a true Character of their Mistresses Persons and that the Praises which they import do not more properly belong to God then the Flatteries of Amoroso's do to their Idols whom they extoll for Perfections which were never in them Since some would be apt to call this Atheistical Impiety he hath endeavour'd to hide it under the plausible Notion of God's Incomprehensibility that is he would have men such Fools as to believe that because they cannot comprehend the Immense extent of the Divine Nature therefore they do not apprehend any thing concerning it as if it were not more easie to find the great Sea then a small River or as if we could not discern the wide-spread Ocean at all because we cannot drink it all up with our Eyes You will easily suppose Bentivolio said Philalethes continuing his Discourse that he hath represented Religion as springing from base Grounds who hath given such a miserable accompt of the Deity which is to be acknowledg'd by it If he had not been disaffected towards the Divine Nature he might easily have found many good Reasons to support his Honour in the World The chief of those which he hath assign'd are these Ignorance in the Generality of Mankind the Impotent Fear of Superstitious Fools the Cunning and Hypocrisie of Princes and Priests and the Influences of some Stars Thus he pleaseth himself to imagine that the Ignorance which forceth Mankind to frame strange conjectures for want of acquaintance with Ordinary causes made them suppose that some Invisible Power created the World and that seeing the Condition of Mortal men is often oppress'd with Poverty Disgrace Sickness and Captivity through an impotent fear of such Misfortunes though they happen by chance yet either by reason of their own Ignorance or because they have been told so by others no wiser then themselves they esteem them Punishments inflicted by an Invisible Power whom they have offended and to whom out of a slavish pusillanimity they are apt to doe Homage and appease with Prayers and Sacrifice that so they may escape Torment Some have observ'd that in his lucid Intervalls the inbred Notion of a Deity hath forc'd him almost to confess that there is something in God for which by the Right of his Nature he is to be ador'd yet he will by no means allow it to be Beneficence which doth naturally infer Gratitude but if there be anything it is Power by which he is inabled to doe us a Mischief Thus he would have men to acknowledge God only for such Reasons as the Devils because they can doe hurt are ador'd by the Indians in a dreadful Image arm'd with sharp Teeth and crooked Claws By this Iron yoke the Heathen world was of old kept in subjection to those Cruel Spirits whom the Hebrews properly nam'd Asmodei and the Greeks Apollyons and we from the Evil which they doe Devils the power of their mischievous nature commanding fear by hurtful actions Men being naturally under the power of the foremention'd Principles he says that cunning Princes who with the Assistance of covetous Priests both contrive and alter Religion as it best serves their Designs to awe their People into Obedience endeavour to make them believe that they receiv'd their Laws from God telling them that when contagious Sicknesses cruel Famine dreadful Earthquakes or any other extraordinary Misfortunes happen it is because God is angry for the neglect of his Rites teaching them to appease his wrath with expiatory Sacrifices and when they took notice of obstinate Offenders whom they could not conveniently punish because of their Multitudes they threatned them with Punishments to be endur'd in the World to come by which means Melancholick people are affrighted into their Duty Besides these Reasons by which Piety is rather undermin'd then supported he says that Mankind is piously affected by certain Stars and that Religion is diversified according to the Variety of Influences which are sent down upon the Earth He pretends also to know the Complexion of every Star so exactly that he can declare by what Planet or Conjunction of Stars every distinct Religion is produc'd and affirms boldly that the Jewish Discipline is from Saturn the Christians Gospel from Jupiter and Mercury the Mahumetan Superstition from the Sun and Mars the Idolatry of the Pagans from the Moon and Mars It is strange that he deriv'd not Heathenism from Jupiter since his name was so famous among them and that Mahumetanism should not have taken its Pedigree from the Moon which would have symboliz'd with the Turkish Arms the three Crescents and that neither of them should have been made to hold of Venus since both are so full of abominable Lusts. However borrowing a little more canting Ignorance of the Astrologers he sayes that all these Constitutions have been and shall again be afflicted according as there happen any
to be angry at a saucy Boy and order'd the Youth to be carried forth and beaten for his Presumption though in his Mind he approv'd his fault knowing that besides these which his Servant had us'd there are no other means to reduce such obstinate Dissemblers to their Right Mind except burning Coals or good Cudgels This Isosthenes amongst his other Fooleries used to dispute against Motion and pleas'd himself with this trifling Sophism to make good his Opinion If any thing be in Motion it must be moved either in the place where it is or where it is not It is not moved in the place where it is for there it rests And it cannot move in the place where it is not for how can any thing act in the place where it is not It happen'd as he rode one day out of the City he fell from his Horse and having put his Shoulder out of joynt he was forc'd to betake himself to Sotericus a noble Chirurgion and to desire his help Sotericus having heard of his Humour resolv'd to make himself some sport with Isosthenes and told him that his Shoulder was in the right place and that it was impossible for his or any other mans to be dislocated alleging that no bone could be put out of joynt but by moving out of the place in which it was or in which it was not neither of which are possible Isosthenes seeing himself jeer'd pray'd Sotericus to use no Arguments in that Point with one that was necessitated to dis-believe them by the great Pain which he felt and also a disability to use his Arm. Very well replied Sotericus since you are convinc'd of your Folly in arguing against Motion by the dislocation of a Bone I will confirm you in your right Mind by putting it into its place again I have now proceeded Philalethes given you the Characters of all Antitheus his Companions except Antigraphus and I must not omit him for as he joyns with Scepticus and Hypsagor as in decrying the Conduct of Natural Reason so he hath a particular delight in vilifying the Assurances of Divine Revelation His common Sport is to jeer at Religion and he thinks they have but a foolish Wit who scruple to make a Jest of any thing He says that Protagor as was but a Cowardly Fellow because he did not write more positively and reviles the Athenians for burning his Books only he says they did something expiate their Crime by giving Hemlock to that troublesome Moralist Socrates He is deputed by Antitheus to quarrel with all Books which contradict the Opinions and Practices of his Sect especially to disparage the Authority of the Holy Gospel which he endeavours sometimes by taking occasion where none is given to blame the Matter sometimes he dislikes the Style sometimes he falls foul upon the Author sometimes reviles his Scribes sometimes he pretends an incongruity in the Historical Narrations at other times he vilifies the Rational sense Being unable to distinguish between seeming Differences and real Contradictions or to explain things which are obscurely express'd he puts the dishonour of his own Imperfections upon others and accuseth the Holy Writers sometimes of Falshood alwayes of Ignorance Sometimes he quotes the personal Infirmities of some Writers which they have confess'd and makes what he had never known but that they told him Objections against their Books expressing Malice where they have only shewn Ingenuity for it was not Imprudence but Humility in them to acknowledge their own Weaknesses whose Design was not to doe Honour to themselves but to serve their Great Master and made it impossible for generous persons to think that they would lie in his behalf when they spoke true against their own Interest Sometimes he abuseth that Holy Book by taking single Words and pieces of Sentences out of several places and putting them together as if he were making a Cento Biblicus by this means forcing them to express a Ridiculous sense which those Divine Leaves abhor and endeavouring to make others think that they favour absurd things though whosoever turns them over knows that if they mention them in one place they condemn them in twenty But such Unworthiness doth become one that hath taken some of the Fragments of Celsus the worst leaves in Lucian and having bound them together with some of the most putrid pieces of Vaninus Aretine and Rablais hath made them his Bible In the height of his Impudence he forgeth blasphemous Cavils against the Unspotted Innocence the Perfect Goodness and Unparallel'd Prudence of the Great Prince Anaxanacton and asperseth his Discipline as a thing founded in Ignorance and which exposeth those which entertain it to scorn and injury wilfully neglecting to see that which is visible to all that can reade That as Anaxanacton was the Mirrour of absolute Perfection in his own Example so his Gospel is full of wise Counsels and prudent Rules that it is adorn'd with the noblest Explications of Vertue and doth so much tend to the Melioration of the World that no Method was before discover'd which in any respect could be equall'd with it and hath so fully spoken to all important Cases that nothing can be added to make it more complete or useful and hath its Credibility so strongly supported that no other Book can come into Competition nor any Caviller be successefully Malicious It s Divine Authority being first signified by Prophecy and Miracles and the Truth of what is said in Honour of it confirm'd by Universal Tradition One thing I should wonder at but that I can admire nothing which Antigraphus sayes since I know what he is which is that he should prevail with himself to affirm as he doth in one of his scurrilous Books That the Founders of Christian Religion had never establish'd their Doctrines but that among other Devices they burnt the Books of the Heathen Poets and Historians and destroy'd the Memorials of the Gentile Theology Here the Atheist was so unlearn'd that he had never read or so malicious that he would not remember that the ancient Patrons of Christianity were Persons accomplish'd with all Humane Literature and both made use of the Heathen Books as very fit Instruments to overthrow their Idolatrous Opinions and Worship and resented it as a great Oppression when the Doors of those Schools where such Books were taught were shut against their Children and were so far from endeavouring to destroy any Registers of Antiquity that one of the most Learn'd of all the Heathen Emperours us'd all possible means to be made Master of the Library of a Christian Bishop after his death knowing it was well furnish'd with such as he esteem'd Excellent Authors and that those Fathers of the Christian Church recorded nothing false in their own Histories is manifest in that they appeal'd from them in their Apologies to the Annals of their Enemies But this Impostor not much caring what he said having falsly accus'd the Christians of unhandsome Practices would alleviate it by
it is made a rare Engine of Spontaneous Motion and the noblest Automaton in the World not only moving the whole Body at once but directing the Spirits into what Muscles it pleaseth puts only such parts into Motion as serve the present Design How brave a faculty this is appears in those prodigious Dances of a Lutenists fingers which vary Harmony through so many Notes in a Minute that the quickest Ear can scarce hearken so fast as he playes To this I might adde another Excellent Product of this Power which is Speech by which the Soul puts Conceptions into Words and makes her Apprehensions audible By this we learn our selves hearing others speak and teach others speaking our selves By this when it is perfected into Eloquence we convince the Erroneous reconcile the Obstinate to their Duties and allure the Afflicted from their oppressive Meditations I cannot but take notice also how the Voice by the help of those Natural Bellows the Lungs and the Musical Larynx fitted with Muscles to further its Modulation enables us to entertain our selves and others with one of the best Recreations Vocall Musick which is advanc'd also by the Concent of others who sing the same Air in other well-agreeing Notes especially being accompanied with an Organ which Art having conform'd to the nature of Humane Voice doth not only assist but imitate us whilst we sing He that is deaf to the Voice of Divine Wisdom and doth not admire it whilst it expresseth it self so harmoniously may well be wondred at himself for an Unparallel'd Stupidity The best of the old Philosophers who were the Glory of their times could not behold the curious structure of this noble Machine which I have describ'd nor look upon the strange usefulness of its well-fitted Parts without making Hymns and offering Hecatombs as their humble acknowledgment of the Unspeakable Wisdom of that All powerful Mind which compos'd it How could they doe less For seeing all the Pieces not of this but all the Divine Works put into such exact order that all Wise men must needs approve it perceiving the Method according to which they were contriv'd of so deep a reach that none but great Minds can fathom it and observing the whole System to be so perfect that nothing can be desir'd towards its emendation but that which is impossible they justly concluded that it was the effect of no meaner a Cause then an Omnipotent and All-knowing Principle But here I must again entreat you most worthy Friends continued Bentivolio to pardon the tedious length of this Addition to my former Discourse which I make no doubt but you will doe both of your own Goodness and also considering that it is hardly possible to speak briefly of such a vast Subject It is easier for you to obtain our Thanks then our Pardon replied Eugenius since you have put an Obligation upon us by your Narrative of the Creation and presented to our view those various pulchritudes which adorn the Nature of things which for my own part I esteem a most Excellent Contemplation and worthy of the expence not of a few Hours but our whole Life And so do I said Pasenantius and should easily grant that your Argument did prove the Existence of a God because he made such a World but that we are told by such as pretend to know very much That it was not contriv'd by the Skill of any Artist but was Eternally such as it is now or if it did not alwayes exist in this Form yet they say that there is no necessity to suppose that some God fram'd it since it might be made by Nature and some affirm very confidently that it was produc'd by a Fortuitous concourse of small Particles of Matter which having mov'd up and down a good while in an infinite Space did at last stumble upon this form of things and they want not other Hypotheses beside this of which they make use to evade the force of your Argument for without that Method which you so magnifie in the contrivance and production of living Creatures they suppose that Men and Women sprung at first from the Earth of themselves I did expect some such Answers replied Bentivolio for I have often heard such things quoted by the Patrons of Atheism when they have been put to streights for the defence of their absurd Opinion but I never wonder'd at it For since the acknowledgment of a Creator would bring them under Obligations to a Religious Observance of him they endeavour to invent many things to undermine that Belief and grant any thing which can be suppos'd though never so vainly if it do but seem useful to that Design I think those Objections which you have mention'd as frivolous as the rest and as they all come far short of a just Accompt of the World 's Original so some of them are extremely ridiculous Your First Objectors pronounce the World Eternal and say that it did alwayes exist in such a Form as appears to us now and that there hath ever been a Sun and a Moon a Sea and Earth and that they were alwayes inhabited as they are at present and that Men and Women and other living Creatures having a Natural Power of Generation did from Eternity propagate their kind and by saying this they suppose they have sufficiently discharg'd themselves of a God But how vainly they think so and how weak this pretence is will soon appear if you will give me leave to shew you with what insupportable Absurdities it is clogg'd I might here take a just occasion to urge Atheists with the Unreasonableness of their Incredulity since they give an Historical Faith to most ordinary Writers and deny it to the most faith-worthy Book that ever was written in which we have receiv'd a clear Accompt of the Beginning of the World and where God is positively asserted to be the Creator of all things But because your Sect pretending only to Reason useth to disparage such Arguments under the Name of Rumours I shall endeavour to demonstrate otherwise how rational it is to believe that Report The disacknowledgment of God as the First cause of Being and the denial of him as the Creator of the Universe do utterly bereave us of all Hope ever to arrive at any knowledge of Truth which we both naturally desire with a strong Passion and are fully assur'd that we can never attain it till we find out the First Cause of all things For plunging our selves into the deep Study of Nature and strictly examining every effect which we see following it home to its Cause in the pursuit we over-take many Mediate Causes which divert our course awhile and requite our labour in part by the knowledge which we receive of them but upon Inquiry finding them to be only Effects of other Causes we are forc'd into this Thought That though the Chain of Causes and Effects may be drawn out into a long Series by many successive Links yet there must be in the
Ascent into Heaven and but that I have been more then sufficiently troublesome already I should willingly understand by your means what success his Gospel had in the World If you had not made this demand replied Bentivolio I should have perform'd what you desire this being a Part of my Story in which the Accidents are so considerable that they are very well worth your Knowledge and bear such an important Relation to the Whole that they are a clear Demonstration of its Truth Anaxanacton having at his departure commanded his Servants to stay at Hierusalem then one of the most noble Cities in the World and there to await his further Orders concerning their future Actions after a few dayes when they were all Assembled in one large Room accompanied with many worthy Persons who were true Lovers of this good Prince Anaxanacton according to the Promise which he made at his Translation sent a divine Spirit who descending with a noise much like the blustring of a violent Wind appear'd in a cloven form of Fiery Tongues and resting upon them presently expounded the Mystery of this 〈◊〉 Appearance by inspiring them with Ability to speak divers Languages and so gave them power to teach all Nations in their own Tongues that Holy Gospel which concern'd all the World to know being the Method of their Eternal Happiness They being thus appointed begun presently to execute the Office to which they were deputed by their Master and having dispers'd themselves into many Kingdoms they related the Story of Anaxanacton publish'd the Gospel which he had made a Catholick Law gave them the true meaning of every Precept in plain Interpretations making known the Promises whose Truth he seal'd with his Bloud and besides the venerable Sanctity of their Lives verified their Authority as their Master had done before them with divine Works They vanquish'd Devils silenc'd Oracles reproch'd Idols reprov'd Vice and commanded Men in Anaxanacton's name to amend their Lives and threatn'd the Disobedient with Eternal Misery if they continu'd in their Impenitence The Converted World receiv'd their Message with a sincere chearfulness and in a short time a great part of Asia Europe and Africk submitted themselves to the Discipline of Anaxanacton call'd themselves by his name chang'd their Religion abandon'd their Gods and despis'd all other Interests but His Gospel and laid down their Lives as Witnesses of their true Faith The greatness of this sudden Victory is more admirable if you consider that the Truth of this Divine Revelation did not only gain Credit with the Common sort of People but master'd the Reason of most learn'd Philosophers overcame the Policy of gravest Senatours conquer'd the Spirit of the most valiant Commanders out-witted the Cunning of subtle Conjurers and making Proselytes to it self in all Climates convinc'd the Pagan Emperour who then rul'd the World by such loud and magnificent Reports that he would have inroll'd Anaxanacton among his Country Gods which though it was hindred by Anaxanacton who would not be rank'd with such contemptible Rivals and oppos'd by his Ministers of State for politick Reasons yet within a small compass of Years that Empire which gave Laws to all the World submitted it self to his Government and the greatest Kings esteem'd it their chief Glory to be Subjects of Anaxanacton and they testified the truth of their Estimations by building magnificent Temples for the more convenient Reception of his Worshippers bestowing upon his Ministers great Revenues offering up their daily Prayers to God in his great Name celebrating his Love to the World with grateful Hymns consecrating much time to the Remembrance of the more observable Parts of his Life and making such honourable Commemorations of his Death and Resurrection as were suitable to the Mystical Import of those noble Accidents thinking and that truly that it was but a just Gratitude to doe all they could to make the Name of Anaxanacton the greatest thing that ever was talk'd of in the World Though I must tell you continued Bentivolio that this was not a more proper expression of deserv'd Love in men then a necessary piece of Divine Providence for though Anaxanacton was veil'd awhile with the contemptibleness of a Low estate yet it was not fit that the Obedience of his Humility should be unrewarded nor the Greatness of his Glory long obscur'd For he was that Prince who not long after the Creation and immediately upon the Apostasy was promis'd as the Redeemer of Mankind was the Hope of the Patriarchs the Theme of the Prophets the Fulness of the Law the Substance of all Shadows the Summe of the Gospel the true Teacher of Wisdom the Planter of Holy Discipline the Glory of the Jews the Morning-Star of the Gentiles the Joy of Good Angels the Terrour of Devils the Lord of both Worlds the Heir of all things the Head of the Church and to end my Story that Divine Person in whom the Faith Love Hope and Thoughts of all wise and good men did rest satisfied and for whose more glorious Appearance which he promis'd at his departure all good Spirits in Heaven and Earth do continually pray After Bentivolio had discours'd so far he took a small Book out of his Pocket written in Greek by four of Anaxanacton's Friends and gave it to Eugenius both as a Verification of his own Report and that by the perusal of it Eugenius might more fully inform himself in the incomparable History of so rare a Person Bentivolio holding his peace Eugenius and all the Company gave him thanks only Antigraphus who came in a little after he had begun to discourse did it not so heartily as the rest having possess'd his Mind with Prejudice against many parts of the Relation which he had formerly heard and alwayes oppos'd As they walk'd in the Gallery for they had left their Seats Eugenius perceiving some disturbance in Antigraphus his Countenance having civilly express'd his conjectures ask'd him the Reason of his Dissatisfaction Whilst Nicomachus pronounc'd these words a Gentleman came into the Walk and having saluted the Company in the name of Theosebius he deliver'd a Letter from Bentivolio to Urania and another to Panaretus wherein he entreated him and Nicomachus to make haste to Phronesium and another to Sympathus from the Prince of Theoprepia in which he commanded him to invite Theonoe and Irene to come to his Court and desired them to conduct the Lady Urania thither also with all Respect due to a Person of her Quality This news was welcome to them all to the Gentlemen because they were going to a place where they were sure to enjoy the best Company in the World and to the Ladies because contrary to their Fears they should not be left behind especially to Urania who did very passionately desire to see Bentivolio Whilst they were expressing their mutual Resentments of their common Felicity one of Theonoe's Servants call'd them in to Dinner When the Cloth was taken away Urania began to call to mind
a warm Sun whilst Anaxanacton's Subjects wearied the Malice of their Tormentors with an unconquerable Patience and by the generous Testimony which they gave to Truth reconcil'd their mortal Enemies to the belief of that which they persecuted and to a most sincere Love of those whom but a little before they perfectly hated If Mahomet had made use of no other Means to serve his Design his Name would long since have been forgotten in the World but as his Religion in which he craftily made an honourable mention of Anaxanacton is contemptible in it self being a kind of Cento made up of Rites stollen partly from the Jews partly from the Pagans and some borrow'd from the Christians he fill'd it with ridiculous Fables absurd Stories perswades Obedience with obscene Promises and expresseth a base Condescension humoring the lowest sort of Life the worst of Men willingly observing his foolish Orders whilst they pleas'd themselves in hope to be admitted at last into a brave Seraglio for their Heaven and instead of Paradise to be put into a Gynaeceum Yet the subtil Lunatick perceiv'd that this would not effect what he aim'd at without the use of Arms and therefore as soon as he had multiplied his Disciples to a competent Number by fraudulent Arts he betook himself to Force and so order'd his way to make Proselytes that those whom he endeavour'd to perswade to his Religion saw that they must either die or be Mahometans Which is enough to shew the lowness of the way by which that cheating Arabian made his Attempts upon the World in comparison of the Celestial Method by which Anaxanacton's successes were obtain'd But since he became Master of his Designs by politick Stratagems and force of Arms and extended his Victories to the distress of Anaxanacton's People lest you should think this a sufficient Reason for venerable thoughts of that Impostor I must tell you that you may as well think honourably of the Devil and conclude that the Worship which was given to him in former dayes was Rational because he is a Cunning and Powerful Being I must also let you know that that Fatal Accident his unhappy Invasion of Christendom is a Permission of the Divine Providence of which we may easily give an Accompt For as it was but fit that the degenerate Jews having revolted from the Ingenuous Simplicity of their Ancestors should be punish'd by the Romans especially since they rejected and murther'd the promis'd Messiab who came after he had been long expected according to many Divine Predictions so it was just that false Christians should be chastis'd by the insolent Turk for Apostatizing from the true Faith and sincere Obedience of the Primitive times and I heartily pray that the growing Sins of the Western Europe may not make way for his further Progress into these parts of the World Because you question'd as I remember added Bentivolio still addressing himself to Antigraphus the whole Story whereupon all that I have said is grounded it is necessary as a Period to this Discourse to assert the Credibility of that Holy Book in which it is written Before I attempt that possibly it were not amiss if I should crave leave to ask you the Reasons for which you doubt of it and to desire you to say what would assure you of its Truth if your demands were answer'd But because that would extend this present Entercourse beyond the bounds of that Time and Patience which this worthy Company can allow I will give you a short Accompt why I believe that Story to be true and if you be satisfied with my Arguments I shall save you the labour of propounding any more Scruples This History is verified by all the Evidence of which such a Truth is capable For when Matters are question'd whose Truth depends not upon a Demonstration fetch'd from the Nature of the things themselves which makes it self manifest to all men upon the first view we must seek for Proof in good Testimony and we have sufficient witness to prove that there was such a Person as Anaxanacton and that the Narrative of his Life written by his Friends is a true History It is absurd to expect that our Saviour should be born live die rise again and ascend into Heaven in every Age neither is it necessary that God should repeat his Miraculous Testimonies continually having done it very often and convey'd the notice of those Assurances to posterity by the Records of Eye and Ear-witnesses If this be not a sufficient Evidence future Ages can never hope for any Proof of what was done in former dayes Since this sort of Demonstration is all that ought to be demanded I shall give you that Satisfaction in which you ought to acquiesce by shewing that all which I have said was done in the Presence of unexceptionable Witnesses In the Books of such as were his mortal Adversaries and therefore willing to have buried any thing which might keep his Remembrance alive in the World we find the mention of his Name and have receiv'd from some of them a Description of his Person None of them denies that he was famous for Miraculous Actions and when they desir'd to lessen the great Reputation which they reflected upon him they endeavour'd it not by affirming that he perform'd no such Works but by transferring the Effects which were really produc'd to less-worthy Causes not daring to call them Impostures but either Magical Actions or things deriv'd from Astral Influences and which had been equall'd by others They have recorded the Manner of his Death the Time and Place of his Suffering have told us the name of the Judge that condemn'd him and under what Roman Emperour they have acknowledg'd the vast Numbers of his Followers and grant that after his Death the World was fill'd with an Honourable Estimation of his Person and express'd the fear which they had lest his Doctrine should prevail upon the Faith of the whole Roman Empire and therefore made severe Edicts and inflicted cruel Punishments not only upon the Principal Converts but innumerable Multitudes of all sorts of People to stop its Growth They confess'd the Innocent Manners of his Disciples and bore witness to the constancy of their Loyalty to Anaxanacton They have let us know how punctually his Prophecie was fulfill'd in the Destruction of that People which first rejected him the Ruine of their Temple and City notwithstanding the Endeavours of some Emperours who desired to have hinder'd its Accomplishment both by preventing the Dissolution and attempting the Restauration of those famous Structures In short some of them have also acknowledg'd that the Holy Bible which did more fully relate these things and in particular give notice that when Anaxanacton was born a God descended from Heaven to restore the World to Happiness is a most Venerable Book This Testimony is not inconsiderable because we have it from those who besides this one courtesie which they never intended as an Expression of any Good will did
undoubted Truth was generally known The first Believers preserv'd the Authentick Records of Anaxanacton's Story and deliver'd Transcripts of them to so many that the common Evidence of their Faith was universally spred and all Corruption prevented because for some hundreds of Years they had the Original writings and Copies were taken by so many Persons that none could make a Variation but he was liable to a quick Discovery By the Power of this Divine Verity they converted many of their most mortal Enemies among the Jews insomuch that those who had a hand in Anaxanacton's Death repented of the Murther which they committed upon such a Divine Person and testified the truth of their Repentance by venturing their Lives in his Service He was pleas'd to assure his Ascension to one of his zealous Adversaries by appearing to him with a Heavenly Glory and shew'd him the folly of endeavouring to destroy that Church whose Prince was Lord of Heaven and Earth who after he had recover'd the astonishment into which he was struck by the Celestial Vision he tore the Commission which he had receiv'd to disserve Anaxanacton and made Reparation for the wrong which he had done by the constant Zeal wherewith he promoted the Faith of his Gospel throughout his whole Life and then perfected his Love with Martyrdom When the Heathens doubted of the Truth of this holy Story the Servants of Anaxanacton referr'd them to their own Annals and added Miraculous Proofs in so many Places that their Adversaries had nothing left to oppose them being sufficiently vex'd to see such an unparallel'd Attempt succeed in a way which the World never knew before and wonder'd that a few mean men agreeing in one plain Story should have such a potent Influence upon all Kingdoms where they travell'd one single Person and sometimes two converting a whole Nation to that manner of life which was contrary to the general Inclination of Mankind to that Doctrine which contradicted their receiv'd Principles and that Religion which overthrew the Worship which they had deriv'd from many Ancestors and was confirm'd by Penal Laws and which expos'd such as receiv'd it first to Scorn and then to Torments It encreased their Admiration to see them voluntarily offer themselves to suffer in proof of what they said but much more when they perceiv'd the undaunted Courage with which they endur'd the greatest pains and then Death How could it but amaze the Heathens when they saw poor men whom they despis'd challenge their Gods before the Faces of those who ador'd them and make them confess themselves to be Devils They could not but wonder at the strange Alteration which was wrought upon their Companions Tempers who were so chang'd in their Manners that they could scarce know them to be the same men Christian Religion accomplishing that Emendation upon Humane Life which Moral Philosophy had in vain attempted except in a very few Instances it being unable to make its Precepts obey'd for want of sufficient Motives that is could not promise Eternal Rewards to Vertue nor dissuade Vice effectually having no Authority to threaten Disobedience with endless Torments All beholders were rap'd into Admiration when they saw these things and many enquiring into the Reason of such rare Accidents found sufficient cause to conclude that they were the Effects of a Divine Power which accompanied the Apostles and they justly esteem'd them Infallible Proofs of the Truth of the Holy Story knowing that Falshood is unable to equal such Products But O God! said Bentivolio making a passionate Apostrophe what a stupid Incredulity hath seiz'd upon this leaden Age which doth not give Faith to that Divine History which is come safe to our hands being preserv'd in a Holy Book not blemish'd with one material Variation and honour'd with the concurring Testimony of the best men who liv'd in all the Ages since it was written What a strange Lethargy is this which hath so fatally benumb'd our Wills that we cannot be perswaded to think that there is as much reason to believe that the Four Evangelists have given us the true History of our Saviour as that Julius Caesar wrote his Commentaries We pretend to doubt whether the noble Physician penn'd the Acts of the Apostles and yet make no question but Homer wrote the Iliads and that the AEneids are the Works of Virgil. But since there is no Comparison between the reason of that credulous Respect which is given to the fore-mention'd Authors and the validity of that Evidence which I have produc'd for Anaxanacton's Gospel I will tell you added Bentivolio now addressing himself to Eugenius the cause of this strange Infidelity Some fall into it by a lazy neglect of the consideration of those Arguments which would make them give credit to this Story and many are unwilling to believe it because their Faith would disturb the Pleasures of their Sensual Life These though they never heard of any Counter-witnesse produc'd to disprove this Truth for there is none and though they are not able to frame a rational ground of Doubt yet they endeavour to look upon it as a Fiction because it crosseth their Adherence to a base Interest The Dissatisfactions which they pretend to the Holy Gospel arise not at all from the Defect of those Reasons by which its truth is asserted but from the too-much Evidence which against their Wills they find there of the necessity of a Holy Life and too strong proofs of the miserable estate of those unworthy Souls who being favour'd with the Knowledge of its Precepts do not answer it with sincere Obedience It were too long to trouble you with the Enumeration of all those Devices which they contrive to avoid the power of this important Verity Sometimes they pretend that the Doctrines reveal'd are contrary to Reason making God's Understanding no bigger then their own and pronounce those things absurd which they would not have had reveal'd and endeavour that the Gospel might be thought a Fable though they cannot imagine at what time it should be feign'd by whom or for what purpose and deny that it was confirm'd by Miracles though they cannot but acknowledge that if it was entertain'd upon any other Accompt it was the greatest wonder in the World But these men will not let it be possible for God to assure his Creatures of Truth for he hath done so much that they cannot tell what more to ask only when they are urg'd with it they require saucily that he should repeat it But that you may more plainly see that this perverse Incredulity which is the great Fault of the present Age ariseth not from the want of any Credibility in the Object or Defect of clear Evidence in the manner of proposal I must acquaint you that many who convers'd with Anaxanacton when he liv'd upon Earth did not entertain his Gospel with that Faith which was due to his visible Authority The Proofs which he gave were Sufficient but not Compulsive It was highly convincing to
Pannychis told them that she had a Revelation that they ought not to go any further till the Day should dawn Hieromimus having pay'd dear for his bold Errour was content to be mutually exhorted especially because they could not get out the Asse which was laid fast in the Mire When the Light began to appear the Asse had strugled her self out and as she was going to graze Quintilla catch'd her by the Ears and the Rider having gotten upon her back they began to march again but as they went along the Asse being not held in with any Bridle did by often going out of the Road create so much trouble to both the Lacquayes in reducing her that they were forc'd to tie their Garters together to make a Curb for the unruly Beast When they had scarce gone half their way the faint Asse being much wearied with the heavy load of this fat Baalam stood still Hieromimus having no spurs she would not answer the dull blows of his unarm'd heels whereupon Quintilla went to the next hedge and having pluck'd off a sprig of thorn whipp'd her on The angry Asse being inrag'd with the pain which she receiv'd from these sharp prickles did frequently shake her Rider with rude Kicking and at last the soft Prophet was so gall'd with the hard back of his lean Steed that he was forc'd to tell his Lacquayes that it was their duty to take off their Peticoats and lay them under him for a Saddle In this mad guise 〈◊〉 arriv'd at last in a Village not far from Phronesium well known to most of this Company and which will be for ever famous by reason of his being there his two impious Attendants blasphemously singing Hosanna's to him as he past through the Streets to his Lodging which was taken up for him before by Jamnail and whither his Complices resorted to him The Company having laugh'd a while at this ridiculous mode of Travel Amerimnus went on thus The first trick which he shew'd after his Arrival was a Device invented long ago by one Psaphon He had a Cage full of Parrots which he had taught to speak and accustom'd to pronounce these words Hear Hieromimus These he convey'd privately into a Wood by Loxias whom he order'd to let them flie among the trees and return unseen The Parrots being glad to have escap'd their Prison repeated the Syllables which they had well learn'd with a loud chearfulness The Neighbourhood wondring at this strange Voice of Birds inquir'd who this Hieromimus was A holy Prophet said Davigeor whom God hath sent amongst you to give you the last warning of Repentance Whilst some exprest a wonder at the advice of Birds speaking with an Articulate Voice Astriatrus Phlegon Thaumaturgus and the rest of Hieromimus his Agents according to the Instructions which they had receiv'd from him endeavour'd to support and augment the great estimation which this Accident had begun to lodge in the minds of some weak people and told them not without signs of deep Veneration that Hieromimus was a Divine Person design'd by God for the Paraclete long since promis'd consubstantiated with the Deity and descended lineally by the Mother's side from the holy Achamoth beloved of God above all men and that the Dignity of his transcendent nature did many times reveal it self by most glorious Irradiations his Face shining with such illustrious beams that they were not able to look upon him Sometimes they extoll'd his Divine Knowledge affirming him to have attain'd a rare Wisdom which was never before imparted to any created Being Which he receiv'd not by Education by improvement of Reason by reading of Books by Observation or any ordinary way by which common men attain their Skill but by Revelation God having so far favour'd him that he should not be at the trouble of collecting Knowledge by rational Discourses but shew'd him all things after an intuitive manner in Ecstatick Dreams and Prophetick Visions And they boldly affirm'd that God did sometimes transport him into the Celestial Regions where he saw Anonomasta and Hyper-Urania heard the voice of deep Silence saw the infinite measures of the Abyss number'd the AEonian Ogdoads and beheld without any amazement the famous Tetractys who brought with her Alethia and made her shew her self to him without a Veil and which was an honour not allow'd to Archangels saw in the Cabinet of Heaven the sacred Trias with bodily Eyes from whom he receiv'd the Keys of those Treasuries where the most hidden Mysteries are locked up Hieromimus endeavour'd to justifie their Lies for pretending to be thus wonderfully illuminated he told the World that all old Doctrines were but Fables decry'd Humane Reason as a name of the most fallacious Ignorance condemn'd all Learning as Black Art reproch'd Books as the Tools of Antichrist call'd Libraries the Devil's Kitchins and bad them only await the Irradiations of a Light which would shine within them if they gave obedience to his Precepts and teach them infallibly make them Judges of Truth and Falshood and render them unaccountable to others for thier Opinions or Actions In short he boasted that all who were before him had never penetrated so much as the Rind of true Wisdom but only had read the History of Truth which they did not understand but that he was honour'd with the Mystical Light the Inward Word which doth enlighten all things which God had Centred in him as the Intellectual Sun appointed to chase away the shadows of Darkness and to illustrate the World with a Spiritual sense and promis'd to all that follow'd his Directions that in a little time they should see all things being encompass'd with a holy Cloud and be united with God by a Divine Ignorance which should teach them to verifie Contradictions and make them one with every thing which they understood To encourage those who would become his Disciples he promis'd to give them a Book written by himself which his Scholars call Pansophia but which he nam'd Jaldabaoth in which he had recorded whatsoever was known formerly or possible to be known in all Ages to come He boasted also of a magnificent Charter which he had receiv'd from Almighty God which contain'd a Grant of such Privileges as were not before allowed to mortal men and that he had Authority to give them to whom he pleas'd The chief of which was That such as conform'd to his Discipline should not need the Mediation of our Saviour should be pardon'd without making use of the Propitiatory Sacrifice of his Death and should have a Dispensation from the Observance of his Laws to which others are obliged He having as he said receiv'd a Commission from God to supply the Defects of the imperfect Doctrine of Christ to make all things new and amongst the rest a New Testament to reform the Austerity of holy Laws and to save the World not by Obedience perform'd to severe Rules but by pleasant Directions the Relaxation of Self-denial the Abolition of the Cross
Faith and Obedience but this being a matter suitable to Ambition you may very well give us leave to demand assurance that you are such as you pretend to be lest we foolishly submit our selves to Impostors It is well known that Divine Revelation is one of those things which have been often Counterfeited and that Miraculous Power hath been falsly imitated Would you have us think those little tricks which your Accomplices have perform'd to be the Supernatural Products of Omnipotence and to come near the nature of Miracles which may not only be equall'd but exceeded by very ordinary Artists You are much mistaken in the profession of Enthusiasm for you manage it so poorly that you come far short of the Attainments of your Predecessors You should have invented something before you came hither which would out-doe Jannes his Serpent Alexander's Egge and Psaphon's Birds It is your unhappiness not to have met with people who would believe what you say at a cheap rate of proof You would have made rare sport among those who not knowing the cause of Eclipses might have been perswaded to think you could darken the Sun with a Charm and who being ignorant of the reasons of the Moon 's Illumination might have reverenc'd as Prophets the foretellers of the time of the Novilunium and have made a rare advantage of a Summer's season by inducing Fools to believe that you can teach Cows to divine concerning Weather and foresee Storms having known before that they will make wild excursions when they perceive a different temper of Air by an alteration in their bodies The silly Indian would adore you who wonder'd that a Letter could discover how many figs he stole of those which he carried to his Master's friend though he hid it under a stone whilst he devoured them You might have perform'd rare exploits by carrying with you a Bedlam or two who could endure to have pins thrust into their arms or a Lacedemonian Boy who would laugh while he was whipp'd for without doubt they would have thought that you had render'd them invulnerable by your Divine Art But much more might you raise your expectation concerning you if you could transport one or two Laplanders and besides their Ecstatical Trances let them see the Iron Frogs hop upon their Magical Drums You might also make such people believe that it is by Celestial Inspiration that Women in a dark night do sometimes rise out of their bed in their Sleep walk down little stairs and go over narrow bridges whilst you boldly affirm that it is not possible it should be done otherwise without open eyes and clear light You may perswade them also after the same manner that Epilepsies are Raptures and that such as die of an Apoplexy do only suffer an Apotheosis But the defect of your Knowledge in natural Consequences except in those Instances which are vulgarly known will hinder you from the reputation either of Prophets or Magicians in Theoprepia and we will be content to be esteem'd Unbelievers because you are dull Artists However I cannot but take notice of one useful Device which you have excogitated which is that you deny leave to your Auditors to examine your Principles just according to the manner of those who having a mind to put off Counterfeit Coin do vilifie the use of Touch-stones You despise Learning because it demonstrates your Ignorance whilst you burn Libraries you divulge your fears of Books already written and when you write more you reveal your Hypocrisie for sometimes you say that all writings are needless and for the most part pronounce them hurtful and yet the Press cannot be quiet for your Non-sensical scribbling Whilst you scatter your Pamphlets in the Streets you abandon the sufficiency of that famous Principle which some call the Light within And now I have nam'd that Internal Light I must adde something more concerning it to prevent Cavils It is true the Inward Light which is more properly called Reason or The ability of our Minds to understand doth make us capable of converse with God unto this Principle he applies himself for he doth not teach Stones and if it were not for the Light within we could know nothing without us But our Minds are capable of Guidance and our Knowledge of Improvement from many things without us and in Divine matters we have a great necessity to be inform'd by the Holy Scriptures That this is true is sufficiently manifest in that Pretenders are not able to speak of Religion but in words borrowed from these writings and whilst they perversly abuse the Notions which they receive from hence and talk against Outward Light they speak disingenuously against Christianity in Scripture-phrases and shoot maliciously at our Saviour with Arrows stoln out of his own Quiver By neglecting those External helps which you unworthily vilifie you are fallen into such a gross mistake that under pretence of Inward Illumination you pronounce your selves Infallible in what you think and Unaccountable for what you say and being warranted only by Ignorance make bold to obtrude upon the World the irrational suggestions of your own disturb'd Spirits and for want of due examination take your strong Appetites for Divine Impulses and wild Phantasms for heavenly Revelations Besides this I must also tell you that you are visibly mark'd with the known sign of Imposture and so do plainly discover whence you came against your Wills that is the Irreverent expressions by which you cast dishonour upon our Saviour's Person and those foolish Allusions by which you have disparag'd his Doctrine You would have us think meanly of his Incarnation who after he was born prov'd himself to be God manifest in the flesh and exhort us to slight his Intercession by whom only we have Access to the Eternal Father and do ingratefully undervalue his Death who shed his bloud for the Remission of our Sins and disbelieve his Resurrection and Ascension which is our assurance of Immortal Life Unworthy men Do you desire to be regarded who speak contemptibly of that Divine Prophet Shall we think well of you who despise the Grace of Heaven which Angels wonder at and reproch the Eternal Priesthood of God's Son who is made an Advocate after the Order of an Endless Life to plead the cause of Penitent Sinners and neglecting humble Faith in God through his Mediation desert your Saviour whilst you admire the folly of every arrogant Whiffler Your Predecessors endeavour'd long since to Allegorize the Person of Christ into themselves to expound his Sermons out of their genuine meaning into their own mystical Non-sense to evacuate his most glorious Actions into Metaphors and by all to transform the highest Truth into vain Similitudes perswading the World to believe that the Historical Verity is but the Oldness of the Letter and that the Nativity Resurrection Ascension and Return of our Saviour to Judgment are to be construed after the manner of AEsop's Fables into useful Morals and that they were intended only
lov'd the Person of Alethion that he esteem'd all his Interests his own return'd an answer full of Modesty and Sweetness assuring him that he took more joy in the Restauration of Alethion to his Kingdom then he should have found sorrow in the loss of his own The first thing which they did after they had settled themselves was to take care of their Wounded Friends to whom when Alethion had declar'd his Desires to Consecrate the following day for a publick Thanksgiving to Almighty God for the Victory by which he was restor'd to Theriagene and Theriagene to it self they entreated him to delay his Order for a day or two not doubting but they should be able in that time to accompany him in that most worthy Action and in which they thought themselves highly concern'd to have a share Whereupon Alethion made choice of the third day which was chearfully celebrated by the Princes and those many gallant Persons who accompanied them in the Expedition as also by the Citizens who observ'd it with all imaginable significations of a thankful Joy These Solemnities being appointed the two Kings agreed to send to Theoprepia to let their Friends know the happy Success of their Undertaking and to fetch the Queen the Princess Agape Urania Theonoe and Irene with their Companions the whole Court earnestly desiring to have those noble Persons present at such a joyful time and of which they thought their Fruition incomplete till their Friends enjoy'd a part with them Having past the Evening in Theosebes his Chamber the Company took their leave their weariness compelling them to withdraw to their several Lodgings which were as well appointed as such a season would permit The next day Alethion Theosebes Bentivolio Panaretus Philalethes and many other excellent Persons being met at Misopseudes his Appartment who was forc'd to keep his Bed by reason of the Wound which he had receiv'd Alethion desir'd the Counsel of his Friends concerning the Settlement of his Affairs Theosebes advis'd him to punish Antitheus and the chief Instruments of the Rebellion and then to confirm the Amnesty which he had promis'd and so engage his Subjects Minds to a chearful Obedience for the future by Assurance of Pardon for their past Offences The rest approving this Advice a List of the Prisoners was brought and their names read Many of the Chief Actors in that fatal Tragedy which had caus'd so much trouble were slain Psychopannyx Astromantis Panthnetus and Scepticus being well horsed fled into Theomachia The principal of those who were in Custody were Antitheus Asynotus Pasenantius and Udemellon of the Theriagenians Archicacus Anaedes and Anecestus of Theomachia seven in all who were condemn'd to be hang'd and quarter'd and their Heads to be set upon the chief Gates of Polistherium They order'd also a day for the Funeral Rites due to Anaxagathus which were perform'd with all Princely Ceremonies the King of Theoprepia and all the Persons of Condition that were with him assisting in that Solemn Action Whilst Alethion Eugenius Misopseudes and Philalethes spent their time in such employments as were necessary for the Re-settlement of the Affairs of the Kingdom Bentivolio and Panaretus having understood by the Chirurgeons that the Wounds which Aristander had receiv'd in the late Fight were Mortal resolv'd to give him a Visit and to spend what time they could spare from other occasions in the Conversation of that most Excellent Man When they came to his Lodging they found him accompanied with his intimate Friend Athanasius and his Brother Virbius and attended by his two Sons Callistus and Hilarion Medenarete also was there and a Brother of hers call'd Synthnescon who having heard that Aristander's Wounds had put his Life in extreme danger thought her self oblig'd to give him a Visit and to perform thanks to him for having sav'd her Brother the day before from that death which he must have found under the Feet of the Theoprepian Horse if it had not been for the charitable Assistance which he receiv'd from Aristander and which he must have lost however if he had not been pardon'd by Alethion at his Intercession Bentivolio having made those Salutes which were due to that worthy Person sate down by his Bed-side and having understood by a Gentleman who conducted them into the Room that they were just now entred into a Discourse concerning the Nature of Vertue he desir'd Aristander that his Visit might be no Interruption to their Conversation whereupon Aristander proceeded thus It was a strange feebleness of Mind which made the Valiant Brutus to speak so unworthily when he said O unhappy Vertue How vainly have I ador'd thee as a Divine thing whenas thou art nothing but Words and the Slave of Fortune Yet I cannot wonder that he should stagger so much with an unexpected blow of adverse Fortune being at that time worsted in a Battel at Philippi when I consider that he was not supported with a firm Belief of that Immortal Bliss which awaits good men in the Eternal World nor had made the Resignation of himself to the Divine Will the principal part of that Vertue of which he boasted himself to have been a great Adorer For my own part I must profess that I now discern the truth of Vertue more then at any other time of my Life and am deeply sensible of the incomparable Benefit of Religion finding in it that serene Tranquillity of which if I were now destitute I could not so much as hope for it from any other Principle I look upon that quiet Repose of Mind and Felicity of Temper which I enjoy as the natural Effect of Vertue which I make no question but it doth alwayes produce where it is heartily entertain'd You are happy said Medenarete interrupting him a little and I should esteem it no small Favour if it were not unseasonable to desire it at this time if you would please to let us know what you mean by Vertue give us assurance that there is any such thing and make us understand wherein that happy Repose which you so much magnifie doth consist I thank God said Aristander I do not feel so much pain as to indispose me for Converse and since I alwayes esteem'd it seasonable to serve Vertue I shall willingly tell you what I think in Answer to all those Questions in which you demand satisfaction concerning it By Vertue I mean a true Love of that Goodness the Notions where of are naturally implanted in Humane Souls and a constant Performance of those Actions which correspond with those Directive Instincts For you must know Medenarete that the holy Rules which we find in the Writings of Wise men are nothing but the Connate Notions of Good and Evil which they found in themselves and transcrib'd into their Books written first by the great Creator upon Mens Hearts as the Laws of reasonable Nature and which are little Resemblances of God's Eternal Righteousness which is the Original Copy according to which they were drawn
〈◊〉 as Philostratus says He lean'd over a Spring taking Pleasure in the Contemplation of his own Beauty What better thing doe they who spend their time between the Comb and the Glasse as Seneca says 80 Narke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cramp-Fish which benums the hands of those who touch it Here it signifies dull Sloth which throws the Powers of the Soul into a heavy kind of sleep and makes it unactive 178 * Nature The Laws of Reasonable Nature Eternal and 〈◊〉 not Customs of Men or Constitutions of Princes alterable at pleasure but written in our Souls by God and how Here I think it not inconvenient to insert two or three noble Testimonies of this Truth Amongst the Heathens that of Sophocles is incomparable who in Oedip. 〈◊〉 writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. God grant that I may be so happy as alwayes to observe that venerable Sanctity in my Words and Deeds which is commanded by those noble Laws which were made in Heaven God is their Father not Mortal Nature neither shall they ever be forgotten or abrogated for there is in them a great God who never 〈◊〉 old The like sense he hath in his Antigone To this I adde that of Plutarch who speaking of this Law saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A Law not written in Tables or Books but 〈◊〉 in the Mind alwayes as a living Rule which never permits the Soul to be destitute of an interiour Guide Of the Jews that of Philo shall serve for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Right Reason is an 〈◊〉 Law not a mortal Rule given by this or that mortal no liveless Precept written in Paper or upon Pillars but Immortal being engraven by the Eternal Nature in Immortal Minds Of the Christians St. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2. 15. Justin Martyr says The Rules of it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian Testimonium Anima naturaliter Christianae Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A Law written in our hearts an Eternal 〈◊〉 which with the 〈◊〉 Notions of Good and Evil is planted in our Souls a Natural kind of Christianity a Teacher dwelling in our Natures Nature may be so perverted with Vice that men will not acknowledge the Innate Notions of Truth So Just. Martyr told 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being corrupted by bad Education evil Customs and wicked Institutions they destroy their Natural Notions and as 〈◊〉 phrase is do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak falsly of our Nature and are therefore justly rejected by Aristotle as Incompetent Judges of Nature Pol. 1. 5. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. we are to enquire concerning what is natural of those who are in their natural 〈◊〉 and not of those who have corrupted their Nature 202 b Naupactus a place to build Ships in 〈◊〉 was so call'd formerly Necessity The Doctrine of Necessity destroys all Vertue 104 b Necrogaea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Region where departed Souls dwell 36 b 〈◊〉 and Nemesis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indignation and Revenge 42 66 Neurospasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puppets or things which though they seem to act of themselves are only mov'd by unseen wires or strings 148 Nicomachus one that conquers in fight In the Fourth Book he represents a Good man vanquishing all sorts of spiritual and fleshly Tentation 178 Nynhapanta from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All at present The Tempter endeavouring to seduce Vertuous Persons out of their way to Heaven by the Allurements of this present World 178 O ODax from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tooth In the Third Book it signifies the sharp Remorses of an evil Conscience 155 Ogdoads AEonian Ogdoads a wild phansie of the Gnosticks Vide Scrofam aeoniam apud Tertullianum Bythi mensuras 〈◊〉 〈◊〉 apud 〈◊〉 302 b Oictirmon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Merciful Person 15 * Ommelion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sun-like Eye a clear Understanding Holy Souls have the most plain Visions of God So Plotin Ennead 2. lib. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 what purpose should we talk of looking towards God That is worth nothing except we shew also how we may come to see him Vertue joyn'd with Prudence when it is brought to Perfection will shew God to us 239 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dream of an 〈◊〉 The Captain of the Levellers who lay the Foundation of their Designs upon vain Dreams and foolish Imaginations 29 Ontagathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one truly good 149 Opium the juice of Poppies I have put it by a Figure for Poppies themselves but if any think it too great a Catachresis they may put out 〈◊〉 and write Poppies in the place of it 69 Orexis Appetite The greatest Power which Tentations have against us is from that Interest which they have in our sensitive Appetites 178 Orgilus an angry man one of Bentivolio's Accusers Anger when it is a little humour'd destroys Good will 117 Orphana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Orphan The story is but too applicable to many who by the Infidelity of their Guardians are us'd after the manner which is related 55 〈◊〉 See Arimanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that makes a true Estimate of things 24 b Orthodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right way 29 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 form of Proscription us'd by the Athenians in which the Name of the banished Person was 〈◊〉 in a Shell Epist. ded b P PAmmachia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether Contentious full of Strife and War 2 Pammegas Very great Simon Magus who did ambitiously desire to be look'd upon as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and prevail'd so far as to be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8. 9 10. and to have his Statue erected in Rome with this Inscription Simoni Deo Sancto To Simon the Holy God Just. Martyr Apol. 2. 296 b Pammelaena All dark By this name the state of Ignorance is represented Book 3. 121 Panaretus All-Vertuous The Brother of Bentivolio and Vrania Where Heavenly Light and Holy Love inhabit they are accompanied with every other Vertue 18 Pancratus one who hath got an absolute Dominion over his Passions 74 Pandacryon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who can weep when he will 298 b Pangelos one wholly given to Laughter and vain mitth 80 * Pannychis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pervigilium a Watching all night The name of an immodest wench in Petran taken from the nefandi 〈◊〉 the Infamous night-Feasts which were celebrated in honour of Priapus and Venus Etiam 〈◊〉 vobis in
to sit at his 〈◊〉 with the lowest Reverence and receive his Doctrines as the indisputable Commands of a Catholick Dictator in Knowledge and yield Obedience to his Precepts as proceeding from the great Father of all Art He wonders that the Ignorant Nations do not flock to him being the Infallible Oracle by whom Nature is at last pleas'd to speak and doth often say That though the present rebellious Age doth not perform their duty yet he makes no doubt but after-times will understand themselves better and deploring their long Ignorance expunge out of their Souls those Erroneous Principles by which before they misguided their Actions and keep an anniversary Festival as a solemn Commemoration of him the Redeemer of Knowledge He esteems all Books Ancient and Modern except two or three of his own but Rhapsodies of such insignificant words as Mountebanks deliver upon their Stages and compares those which reade them to the dull Multitude which is abus'd with their impertinent Medicines He is much displeas'd that the Ancients were born before him and by way of revenge will sometimes say that Pythagoras Plato Aristotle Hippocrates Plotin Simplicius and the rest of that Rank are but the Names of doting Fools whom the World hath sillily admired and that Epicurus and it may be one more lived till they began to know something but not much which also by the Malice of Time and the Ignorance of latter Ages is almost lost but that He hath taken the Ashes of buried Knowledge out of their Urns and to the joy and wonder of men hath made it live again It is a great part of his ordinary Discourse to reproch the Neotericks and then he makes use of such a scornful Carriage as if he were switching one of his Lacquaies with a Riding-rod and will protest that those who do not confess that they have learn'd whatsoever they know from him are proud and ingrateful Dunces yet sometimes in a better humour he will express a pity for such as do not believe his Opinions because none can understand his Books but himself He esteems Schools the Nests of purblind Owls where nothing is learn'd but Ignorance and says that the Universities cure the Imperfections of their Disciples after no other manner but as Tinkers mend pots It may be you will laugh if I should tell you what he said not long since to one of his Confidents Nature hath made me her privy-Councellour and done me the Honour to see her undress'd a favour bestow'd upon none but my self She hath led me through all her Territories and being not a little proud of my Company talk'd with me all the way and resolv'd me all Questions in Natural Philosophy Divinity the Doctrine of Manners and Rules of Civil Government hath intrusted me with the Key of her Secrets She hath shewn me the Pillars upon which Truth is founded and expos'd to my view the essential Connexions of all things She hath conducted me with a dark Lantern through the Subterranean Labyrinths of this Earthen Globe and let me see those hidden Floud-gates by which the Sea steals into the under-ground Rivers as also the back-stairs by which they climb up to the tops of Hills where they make Springs She hath led me into the entrails of the deepest Mines and shewn me the great Caldrons where Earth is refin'd by Subterranean Fires She hath walk'd with me through the greatest Seas and acquainted me with the whole Nation of Fishes and leading me round the outward part of the Earth hath discover'd to me the nature of all things which appear upon the surface of that Globe hath shewn me the various contextures of different Atoms into several forms of Being and let me see those strange figures by which the little particles hang together which other men have not as yet heard named She hath told me why it was impossible for some things to grow and how some came to have Sense and why others are honour'd with Reason the highest of all Bodily Faculties After this she carried me through the Air and acquainted me with all its various Modifications taught me the doctrine of Vapours by Experiments let me stand by whilst she gave fire to Thunder dissolv'd congeal'd Clouds and squeez'd thick moisture into Rain Here we sate down upon a Rainbow and she resolv'd all difficulties that arise from the Nature of Matter told me what Light is and how Colours are produc'd and answer'd all Questions that concern Motion Then she transported me into the AEthereal Regions and shew'd me the Motion of every Orb without those Artificial Spheres which ordinary Mortals are fain to use and that to small purpose She gave me the proper names of the Stars in a Book and a Catalogue of their distinct Qualities by which means I can tell the true nature of every particular Influence At last she let me see the utmost Wall by which the World is inclos'd Here Bentivolio making an interruption to the Discourse said smiling I thought Philalethes that you would have told us among other things that Antitheus was Complemented by all the Signs in the Zodiack as he rode through the Heavens upon the back of the stately Asse Alborach and that as he was passing by the Lunar Orb the Moon over-joy'd to see this new Endymion crept into his sleeves to embrace him and went out in two pieces at his Neck and that he by the great Skill which Nature had then taught him souldred it together again in requital of so great a Civility But to be more serious Pray good Philalethes acquaint us with some of those deep Mysteries which he pretends to have learn'd by such a miraculous Method I know not yet what he hath perform'd replied Philalethes but he brags that the Civil World was not known till he discover'd it having descended from the Mountains of Light and that the Principles of true Policy are no older then his Books that he hath rectified the Notion of Religion to the unspeakable Benefit of the World that there is nothing worth Observation in the Mathematicks which is not entirely due to him that he hath reform'd the whole System of Natural Philosophy and so perfectly discover'd the Impostures of Ethicks that he hath prov'd the Doctrine of Vertue and Vice to be a mere Fiction by a new way of Reasoning which he hath invented in short that he hath so advanc'd Mechanical Skill that the best Artists esteem it their happinesse to become his Apprentices I beseech you Philalethes said Bentivolio what hath he reveal'd concerning Divinity I can more easily give you an accompt of his words replied Philalethes then tell you what he would have us believe to be his meaning for at different times he doth express himself in such contrary Language that it is difficult to suppose that he hath any resolv'd thoughts concerning God This Great Phoebus looks at all his Dictates as Oracles but they are useless to manking till some other Apollo rise up to unriddle them