those Crystal streams of Knowledge and Vertue which flow from him on the other and we are under the probation of our Wisdom and Ingenuity and we come off with honour if we hold out in the Combat of Flesh and Spirit overcome Body with Soul and subdue Passion with Reason which we then only doe if we love the God which hath made all things above his best Creatures Those who have devoted themselves to sensual Pleasures have only glutted themselves with forbidden Fruit and are so far from being happy that they are manifestly overcome with the Spirit of the Sensible World which in time will Triumph over them and having reproch'd them for their Folly and Cowardly submissions at last throw them headlong from the Banks of Time into the vast Horrours of Eternity where it is not possible for them to hope for a good Reception with God whom all their life they have slighted for every vain Toy Good men are not insensible of what is beneficial to Nature in those things which are miscall'd Happiness but they know that their chief Advantage lies in a right use of them which consists in Moderate Charitable and Thankful Applications They look upon all created Goodnesses as God's Messengers and are led by them to God whilst others mistake'em for God that sent them with as grosse an Ignorance as if a rude Peasant newly come to the Court should take the first man which he meets there in brave Cloths for the King By this you may perceive Apronaeus that whilst vertuous men are provided of this true Notion of Prosperity they cannot be ignorant of the Nature of Adversity or ever be so sensible of any thing which it can doe as to think that they are made Unhappy by it unless they should fall into such a want of Discourse as to esteem themselves made miserable by the Absence of those things which did not make them happy being present with them It 's true Adversity changeth the Scene and gives them other Parts to Act that is requires them to exercise some other sorts of Vertue then they did before but the Actors are the same A good man in Affliction is no more impair'd in point of Felicity then a strong man is weakned upon a Theatre where he only shews his Strength If his Sufferings grow extraordinary he knows that great Trials are necessary to make great Examples and as he reflects Honour upon the Cause of his suffering from Innocence so he derives Consolation into the manner of it from Patience I have read the Stories of such as have despised no small Afflictions with a Generous 〈◊〉 Archimedes was not so distracted with the extreme dangers of Syracuse as to make him leave his Figures Did not Aristides write his own name in one of the Shells of Proscription and would have done it in another Did not Cicero rejoyce that he was banish'd from Rome Shall I admire these and many other Noble Examples and not imitate them I am what I was before Apronaeus neither can a Prison exclude my Comfort more then false Accusation hath destroy'd my Integrity I do not think my self depriv'd of Liberty for I am not hindred from performing those Actions which I chiefly delighted in before the Contemplation and Love of God other Duties are not requir'd because I have no opportunity to discharge them but I have the power and will to doe them too when time shall serve As to the trouble of Adversity I think it is worthy of me who have often endeavour'd to comfort others which is an easie work now to forbid my self to grieve It seems then said Apronaeus any Condition is alike to you in point of choice No replied the Prince there is some Difference though not much I do so far prefer my former State that I would not have chosen this and yet I am not so out of Charity with this but that I can bid it welcome The knowledge which I had of the others Uncertainty made me provide for this long agoe I should think my self very Imprudent if I were now to seek for Patience since I had observ'd that every man in the World hath great use of it one time or other So I had seen Mariners carry utensils which were proper only for Storms though they went to Sea in Fair weather The Peace of my Soul shines clear within and is no more clouded with this Disaster then a Light which is guarded with a thick Lantern upon the stern of a Ship is in danger of being put out with those blustring winds which make a noise about it You doe well Great Prince said Apronaeus to draw such a fair picture of Misfortune but you wilfully take no notice of that deep Impression which Affliction makes upon all the rest of the World I know replied the Prince that many look upon it with no other Passion then as if it were the head of some Gorgon But what then So I have heard Children cry for Trifles and have seen a Fool held with a straw and thought it as impossible to free his foot out of the snare as if he had been tied with bands of Adamant Those words signifie little which express nothing but the Imbecillity of vulgar Opinion i.e. unprofitable Errour We are not to pass a Judgment upon Truth according to the Suffrages of Fools nor govern our Affections or Actions by the trivial Sentiments of those whose Ignorance we do commonly despise I confess that if the Rules by which the Vulgar make Estimations were the Standards of Truth I should allow it for a great Indecorum that many times in the Ship in which we sail through this troublesome Sea Good men are thrust down into the dark Hold or put to toil at the Pump whilst base Persons walk at their pleasure upon the Decks and sometimes sit at the Stern and I should be tempted to be angry if I thought the Welcome which they find at the Port to which they are bound were proportion'd according to their usage on ship-board If our worth were to be judg'd when we come ashore by an outward shew it may be I should be no more pleas'd with my present condition then Neptune was when Mercury ranking the Images of the Gods put his below that of Anubis and told him he must not take it ill that the Egyptian Deity with a Dog's Mouth was preferr'd before him because he had a large Golden Nose Wise men must not be angry to see others advanc'd above them Either they are better then our selves or not If they be what cause is there of Anger They deserve it If they be not we are equal to them If they be worse let us hold our peace and be thankful we are preferr'd before them I might also tell you Apronaeus that as Good men are not made unhappy by Adversity so many of those whom you see afflicted are not Good men though they seem to be such They may be bad enough which are so cunning as
Musick as well as they and not believing that the Trees or Stones did ever dance after any Harper though some Poets have said so Thus as he would have the Constitution of the World understood without a God so he would have all the Phaenomena of Humane Nature explain'd without a Soul that so Men may be free if they please to live like brute Beasts to whom by his Argument they are not Superiour The best notion which he can bestow upon the Soul is but a Vivacious Habit of Body or the local Motion of some particles and the Beasts have that and Life possibly is an Harmonical Wind such as is convey'd by Bellows through the Pipes of Organs whom we may suppose to live as long as they breathe Discourse is nothing with him but Motion with Reaction of which a Lute-string is equally capable with any Man He obliterates all Connate Idea's of God by which Excellent persons think themselves inabled to converse with the Divine Nature as the Eye being replenish'd with a Crystalline Humour is made capable of seeing the Sun Thus Men are represented as no more fitted for Religion then Beasts But as his Doctrine raiseth Wood and Stones to the same pitch of Sense with Humane Nature it is but a small matter for him to depress it to the same Level with Beasts either in Excellency of Knowledge or Capacity of Religion It is consequent to this That the Soul is Mortal How should it be otherwise being but Motion when that ceaseth it dies And considering that many believe otherwise he adds that the Immortality of separate Souls is only a Window open'd into the dark Region of Eternal Torments by such as have been fool'd with the Demonology of the Greeks I perceive you are cloy'd with his Natural Philosophy and therefore I will set no more of it before you but give you a taste of his Ethicks But doth he acknowledge any such thing as Vertue said Bentivolio You may well make a Question of that replied Philalethes by what I have reported but I will tell you what he says and then you may judge He asserts that in the Natural state of Humanity all things are indifferent that nothing is absolutely Good or Evil and that no common Rule of Good and Evil can be taken from the nature of the Objects themselves but all things are to be measur'd by mens Appetites which have the only Power to make whatsoever pleaseth them Good He supposes men in the state of Nature to be a company of Licentious People stragling up and down the surface of the Earth without any Law obnoxious to no Authority incapable of Sin both because there are no Eternal Rules of Good and Evil of which the best Philosophers have believed the Law of Nature written upon our Hearts to be a Transcript and because no positive Commands were given to them for from whom should they receive them who were their own Lords He says that the World had never been troubled with those useless Notions of Vertue and Vice but that some proud Ignoramus introduc'd them upon an arrogant Supposition that men have Liberty of Will that is a free Principle of Action whenas by his words all the Freedom that they have is that they do not see that they have none mens Wills being like other things extrinsecally determin'd Hence he infers that either there is no Sin or that God is the Author of it who doth not only help us to Act but force us to Will teaching the vilest Persons to excuse their worst Actions by accusing those causes which with irresistible sorce necessitate them to operate as they do Thus Deliberation is rendred as a great Foolery and a Horse made as capable of Honesty as a Man and a Stone as either of them Conscience which the Good men of all Ages have ever rever'd as an in-dwelling God is despis'd by him as an Idol made by false Imagination Blame is reckon'd but a signification of Displeasure not the Imputation of a Fault His new Gospel hath abolisht ingenuous Shame and says that those whom we call our first Parents had no troublesome resentment of their Eating the Forbidden Fruit as a Crime but express'd a little Anger against God for not making them with their Cloths on as if they had been blind and did not see their skins before they broke their Creator's Orders or had no reason to blush when through an ingrateful Carelesness they devested themselves of the Innocence with which he indu'd them by doing what he had prohibited Thus he hath exterminated Sorrow for unworthy Actions which in sinners begins the Practice of Repentance and made humble Prayers by which all the World doth express a Dependance upon God as impertinent as if we should make an Oration to the Sun to day to perswade it to rise to morrow It 's true sometimes he makes bold with his own Doctrines and frets at cross Accidents and says that by reason of great Prudence one man is fitter to give Advice then another and admits of the Distinction which is made between Counsels and Commands with many other such like pronuntiations which being mingled with his assertion of the extrinsecal Pre-determination of all Actions and Events are Arguments against the Liberty of the Will compos'd much after the manner of those Horns which Mahomet saw upon the heads of some of his Monster-Angels which as he says were made of Snow and Fire Mens particular Natures being thus represented you will expect that he should appoint strange Rules to govern them when they are joyn'd in Society They would be excellent if they were proportionable to that great Conceit which he hath of his own Ability in this kind for before his time he saith the Doctrine of Civil Government was unknown and that his Prescriptions are far above any Comparison with what hath been deliver'd by the best Legislatours in the World in that the better sorts of Beasts have a more prudent Politie then Men and could promulgate better Laws if they would please to speak in such a language as we understand But some which have consider'd his new Modell affirm it to be only a fictitious supposal of a state of Humanity that never was or will be and that his several Dictates are useless Consequences drawn from false Principles and perversly applied to the Condition of Mankind which doth not only reject them as impertinent but abhor them as mischievous to the Nature and Happiness of Men. Some of his Orders suppose men to be Autochthones Intelligent Mushromes or else Pre-Adamites born before the Moon upon some Arcadian Hill others are fitted well enough for the Serpentine Brood of Cadmus or for a barbarous 〈◊〉 of Men degenerated into Beasts but they agree not with the nobler state of Mankind which by the prudent appointment of our great Creatour is derived from our Common Parents Adam and Eve whose state was never Anarchical for their Creator was their King neither were they at any
guessed at the design and could not but approve it Only they intreated their friends to stay with them a day or two that so before their departure they might understand the State of Theriagene by Nicomachus Their desire was granted and having pleas'd themselves with the news of Alethion's escape though it was but a repetition of what they heard before from one that came from Theosebius his Court they conjured Nicomachus to inform them concerning Bentivolio's entertainment in Theriagene Nicomachus obeyed their command and when they had dispos'd themselves to hearken to his relation he acquainted them with what had hapned in the way to Philalethes his house and his entertainment there and made them know the manner of the Prince's escape Then he told them of their journey to Polistherion and of their retiring to Eugenius his house and let them understand how Bentivolio made himself known to Antitheus and with what Complements he was receiv'd by his Courtiers Urania knowing that Bentivolio did not use to spend his time only in Eating and Drinking making and receiving Visits ask'd Nicomachus as soon as they had supp'd if they did not sometimes meet with such persons as gave an occasion for more then ordinary discourse Yes said Nicomachus and their Principles being very contrary to those of Bentivolio caus'd various disputes between him and those with whom he hapned to converse I beseech you replied Urania if you and this good Company give me leave to make such a request let us know of what they talked With all my heart answer'd Nicomachus if you 'l grant me pardon for the wrong which I shall doe to Bentivolio by forgetting many Excellent parts of his Discourse and for the offence which I must needs give you by the imperfect recital of what I can remember You need not make so many excuses said Theonoe to those who will confess themselves obliged to you for a great favour and Bentivolio's honour must needs be secured since if your memory should fail of which we have no fear you are furnish'd with a ready supply from your own judicious wit If I could receive this Complement without blushing replied Nicomachus and might lawfully erre of choice I would sin again by making some new pretence of silence that I might be once more so obligingly reprov'd for not speaking Pray good Nicomachus said the sweet Irene put us not upon any further loss of an opportunity which we have destin'd to know Bentivolio's and your last Adventure I will be obedient answer'd Nicomachus and began thus The chief of our Visitants was Pasenantius who commonly brought with him an obstinate Gentleman call'd 〈◊〉 When they came first Bentivolio and Eugenius were engag'd in a Discourse concerning the rational belief of a Deity And Bentivolio affirming that he could not but be astonish'd that any man should so far degenerate from Reason or apostatize from Ingenuity as not to acknowledge so great a Benefactour or forget so known a Friend their entrance into the room made him break off his speech Which Pasenantius perceiving after he and 〈◊〉 had perform'd those Salutes which are usual at the meeting of friends he crav'd pardon for the interruption of their Conference To which Eugenius answer'd Let us not leave off our talk Bentivolio for these Gentlemen are Philosophers and friends of mine Yes said Autautus and will not only think that we have wrong'd you but that we our selves are depriv'd of a great benefit if you judge us unworthy of your Conversation We will go on then said Bentivolio and since we are engag'd in an important discourse we shall be glad of your assistance to help us as the difficulty of the matter shall require and turning to Eugenius proceeded thus You demanded last as I remember the Reasons which made me so confidently 〈◊〉 the Being of a Supreme God My first Argument is the inbred Notion of a God which as it shines in my particular Mind with bright Rayes of truth so I find that in all Ages it hath been universally acknowledg'd by Mankind This receives strength from the contemplation of the Nature of things for I am forc'd to confess a first Cause by the very Existence of the World much more when I consider both the Beautiful Order of the Systeme and infinite Variety of Excellent Beings which makes up this noble Frame I am convinc'd further of the truth of this perswasion when I behold the vast number of those horrid Absurdities which flow from Atheism and consider how easily all those Objections may be confuted which are oppos'd to the assertion of a Deity I like the method which you propound for your Discourse said Eugenius and if you will doe us the favour to declare in order what you have to say for the confirmation of the aforemention'd Reasons I will desire Pasenantius for he is vers'd in this Controversie after each Argument to put those Objections which are properly opposite Since you judge them all easily answerable you will be put to no great trouble for their confutation and we shall be more methodically resolved in our Doubts I shall take what course you please said Bentivolio either by a continued speech or else by making frequent pauses to allow a liberty for alternate Answers For since our Design is only to apprehend that lurking Errour which troubles those Crystal streams wherein Truth is represented it is all one to me either by insisting upon particular Arguments to fish with a single Line or else by putting them all together to make useof a Net But since you like the first way better I do so too When I say the Notion of God I mean that Conception which we form of him in our minds when we think of him as That he is the First Cause the Maker of the World the Governour of all things That he is an All-wise most Good All-powerful and absolutely Perfect Being and so necessarily and eternally Existing and consequently to be Worshipped not only for the Excellency of his Nature but as the benign Parent of all things and great Benefactour of Mankind This Notion is natural that is imprest upon our Souls by that God whose Idea it is men having not learn'd it by Custom or been forced to the belief of it by any Law It is a Truth profest by all Nations who notwithstanding the difference of their Customs the variety of their Laws diversity of Dispositions and hostility of their Practices have universally agreed in this as a thing that naturally results from the use of Reason and which even by such as have not spoken very honourably of God hath been acknowledg'd as a common Prolepsis that is a connate Information Of this I think my self the more assured because no beginning of time can be assign'd when the World entertain'd this belief but that the common Parent of Mankind who was made with it and to whom it was confirm'd by conversation with God taught it his Children who easily receiv'd it because
see he should have use of it gave him such a requitall upon his right Arme that he utterly spoyl'd him for that sort of Complement and that he might not be troubled with him when he should have less leisure to attend him he cut off his other Hand too having but a little before seen them both very ill employed So coming in to take part with the wrong'd Gentleman the match was equall though he saw by what was done that the two which oppress'd one had not only a Mind to hurt but also a great Ability to do it ill bestow'd upon them After a short debate Bentivolio decided the Controversie for one of them through a rash haste to do harm not taking sufficient care to prevent it left his body not so well guarded as the greatnesse of his present danger required Bentivolio not slighting such an advantage struck him such a blow under the Ribs that his Guts came forth and disenabled him from fighting any more And refusing to pursue his Victory further when two should fight with one he turn'd toward the wrong'd Gentleman and supposing by the Modesty of his looks that it was no proud fury of a mad Challenge he demanded what strange accident had brought him to such an unequall engagement and who they were that had so unworthily set upon him Good Sir said he be content that I delay to give you an answer so long as till I may secure yonder fellow whom you have justly deprived of his wicked hands from killing himself for though I esteem his life as little as he doth yet I think he may die more seasonably and his death may be us'd to some better purpose then now it can He it seems was running his head forcibly against the ground to have broke his Neck but that failing he was making full butt against a Tree to dash out his Brains The Gentleman having rescued him from himself who came thither to destroy him that saved him began to give an account to Bentivolio of what he ask'd Sir said he it is but just that I should obey whatsoever you command to whom I must ever owe my life This Fellow whose Hands you have cut off is call'd Doulogynes and though he was a Gentleman born I may not falsly call him a Woman's slave for he hath unworthily devoted himself to the unjust pleasure of a cruell Step-mother of mine and I am afraid that 〈◊〉 hither to day by her order to do the last of many disservices which I have received from her by his hands The other whom you have unbowell'd is nam'd Misokalon I never wrong'd him that I know of or gave him any such provocation that requir'd satisfaction by my Ruine only I took notice of a great change in his carriage towards me after I had reprov'd him for his Intemperate life and refus'd to assist him once in a most unrighteous design of betraying an Innocent person This other Gentleman I do not know so well as to be able to tell you who he is having seen him very seldom if more then once in all my life and I cannot but wonder how he came ingaged in this unexpected quarrell with me who never wrong'd him in the least instance Sir said the Gentleman I would you had for ever been ignorant of me for then I should not have been found in this unworthy Action But if you will so far forgive me as to hear the Cause you will more easily pardon the Effect My name is Abulus I have for some time made love to a young Gentlewoman which dwells in a house where you have sometimes visited her Brother One of the servants this Misokalon here pretended a great love to me and would needs take me aside one day to impart something to me which did nearly concern me which was that you were my Rivall but managed your Affections so unhandsomly that when you visited her under pretence of seeing her Brother you had given a Character of my self which fitted none but the Basest of persons laying several things to my charge which I did never so much as think of before He told me if I desired the usuall satisfaction I might have opportunity to ask it in this place for that he knew you had appointed to be here to day upon some other occasions This brought me hither alone but what Misokalon came for or how that man knew of my inrentions I understand not Only after I had engaged they came in barbarously upon some design of their own though I earnestly desired them to desist as you know Doulogynes seeing the truth so far reveal'd and not caring what effects the full discovery might work upon one that was weary of his life confess'd that he and Misokalon had plotted the businesse but that it was wholly to gratifie the Gentlemans Mother-in-Law who had applyed Misokalon's hatred against him to serve her own Revengeful heart upon promise of Rewards they had engag'd Abulus to do that which they durst not undertake of themselves by making him an enemy upon his own score with feign'd Stories Bentivolio being well assured that this Mystery had many considerable pieces not yet related desir'd the wrong'd Gentleman to perfect the report that he might more fully understand the Particulars of that Cause of which he knew so much in the Generall that he was sure he had taken his part justly The Gentleman answer'd I am an unfortunate instance of the unhappinesse of Second Marriages As the World hath so far understood the mischief of Polygamy which ruineth Families with a promiscuous brood of severall Wives and keeps them in the everlasting fire of Emulations and Hatred that it hath wisely turn'd it out of most Nations by severe punishments and usually death enjoyn'd by wholesome Lawes so I should think they did prudently if they took a little more care to prevent the hurt of Second Marriages where the deceased Parent hath left a considerable number of Children For in that case it is accompanied with most of the forementioned mischiefs jealous Feares Suspicions encreas'd by suspicions mutuall Hatreds and cruell undermining of the Interests of the former Brood By which means a Step dame is become a name of Reproach and dishonorable Application being seldom destitute of an ill Nature except in an inconsiderable number who are endued with rare Vertue I did never wonder that the King of Glory requir'd the honorable Ministers of his Kingdom to be such as could govern their own Families well for it was fit they should give a proof of their abilities for his service by the exemplary order of their own Houses but I understood not why he would have them the Husbands of one Wife but when I considered the difficulty of Exemplarinesse in any thing but Disorder in Families which confounded two distinct generations of Children whose interests are much separated by the Second Wife I admired the excellent coherence of his most prudent Rules Pardon Good Sir If I speak more feelingly
Son if the plot fail'd and she not discovered or for her self if she should happen to be reveal'd So doing Execution upon her self with this she prevented the Judges Sentence The Father was clear'd as to the murderous Plot only rebuk'd for a doting Credulity and ordered for a prevention of such other mischiefs as his Son had already suffered to settle his Estate upon him and to marry no more whil'st he lived Bentivolio interceded for Abulus because he was betrayed whom the young Gentleman also freely forgave Doulogynes was condemn'd to be put into a Sack with the companion of his treachery and to be thrown down from the Tower of the City into a great Lake which was before it Bentivolio having seen a good conclusion of a troublesome businesse and being now near the borders of Vanasembla his desires to meet his Friends grew vigorous much after the manner of Travailers who mend their pace when they come within sight of their wish'd Home But the Heat of the day having spent his spirits he was compell'd by wearinesse to make a small stay upon the way and spying a Rock out of whose side a Spring pour'd it self upon a broad Stone which with a continued Stream it had hollowed into the form of an Artificiall Cistern and kept it still full with liquid Crystall in stead of the stone which it had worn away and seeing a Poplar which invited him with a delectable shade he sate down and as he was considering the beauty of his solitary Retirement and giving thanks to the benigne Lord of the World who had by his mercifull Wisdom made so many comfortable Receptacles for the weary he was diverted by the sound of a Voice from the further side of the Rock so form'd that it was a lively Expression of Sorrow and Anger A Gentleman and his Wife great sharers in those sufferings which very few could escape in that unjust Country had by chance repos'd themselves in that place The Gentlewoman deeply affected with their present Calamity which was much encreas'd with a fresh remembrance of their former Happinesse and looking upon the Impunity of their Oppressours as a great scandall to the Divine Government she transcended the common affectionatenesse of her Sex and delivered the resentment of her own and others Afflictions in such unusuall Language that it did sufficiently declare that she was transported with extraordinary Passion Her Words were these O sluggish Earth canst thou bear the Vnrighteous with so much Patience Open thy mouth and swallow up the Wicked O dull Sea why dost thou not as of old break through thy Flood gates and drown the Vngodly Hide these sinners in your Ruins ye mighty Hills But these Rocks are deaf Fall down from Heaven thou Fire of God Where are you Hot Thunderbolts You mortall Plagues whereever you sleep awake and seise upon Hypocrites not worthy to be spared a minute longer Rise up you wildest of the Beasts and make your prey of such as are more Beasts then any that range in Forrests How slow they come Alas Alas O Horrible and generall Revolt of the Ingratefull and Cowardly Creation when none dare appear to revenge the wrong'd Creator O foolish Sun dost thou vouchsafe to shine and warm such as sin in defiance of Patience O Moon be thou turn'd into a Sea of Bloud and then fall down upon the Incorrigible Earth Ye fiery Stars poure out your most destructive influences upon such as sollicite punishment with the last proofes of extreme Disobedience But sinners must be confirm'd by Impunity when those which ought to inflict Punishment have joyn'd in their lewd Conspiracy O God! O God! There she ceas'd for her Husband interrupted her with a voice which was gentle in it self and carried such words as one would never have expected for an answer to the foregoing Exclamations which seem'd not only passionate but just He spoke thus Hold hold Nemesis Let none be so angry in Gods behalf It becoms him to be merciful and also to endure the Vnthankfull Must He strike just at those Minutes which Sinners point to with the follies of disobedience Feeble Woman He can bear with Fooles more easily it seems then thou canst consider it Those Vnrighteous people of whom thou dost complain have abus'd Goodness but that Goodnesse is not so impotent as to fly to immediate Revenge He takes not the forfeitures of carelesse debtors but will accept of payment though it come after the day when it is first due He will not ruine the Trespasser as soon as he hath given him Cause no though he have put Wilfulnesse into the offence if he break his heart with the consideration of his Vnworthinesse and seek Mercy with a chang'd soul. It becoms him to forgive who hath commanded others to do so and what He remits who shall require He knows when it is fit to punish the Impenitent and if they sin longer have they not suffered a great part of their Misery He will 〈◊〉 this Wicked World the Prosperity of the Vngodly hath its Period Before He end all things He will overcome the Evill spirit which now reigns All-powerfull Goodness and invincible Charity shall cast Force and Fraud into a bottomlesse pit but because He hath not a mind to do these things presently let us depart with silence Bentivolio discerning the Reasonablenesse of this Answer to have taken off all those Objections which disquieted his mind when he considered the vile state of Argentora dismiss'd his troublesome thoughts and was now only sollicitous how he might sind the nearest way to the Metropolis of Vanasembla THE SECOND BOOK OR PIACENZA URania having dismiss'd Bentivolio taking with her the most Vertuous Panaretus in whose company she had perfect confidence went the higher way which leads towards the pleasant Hills of Piacenza The fresh Breezes of healthfull Aire joyn'd with the pleasure of a most delectable Situation and the fertility of rich Fields assured them that the Country was call'd by a most proper name When they were come a few miles within the Borders Urania began to be oppress'd with such an extraordinary Drowsiness that she could very hardly keep her eyes open Whilst they wondred what should be the cause they spied the Grounds before them all covered with Opium which grew there in such plenty that it was sufficient to cast all the World into a dead sleep To keep themselves awake they were forc'd to mend their pace which soon brought them to the edge of a Plain from whence they might behold a City which was one of the most beautiful as they could guesse at that distance that ever they beheld That they might understand the Conditions of the People and furnish themselves the better for a wary Passage through the Country Urania desired Panaretus to goa little before to try what discovery he could make She repos'd her self in the mean-while under the covert of some broad Sycamores whither she appointed him to return to her Having sate down upon
case of a foolish Young man Eupathus having ended his Story and perceiving his Auditors rather desirous of more than weary of one continued his discourse I need not quoth he have gone further then the experience of this day to have given you full satisfaction of the miserable state of Piacenza for as I was meditating in my accustom'd Walk I saw a young Gentlewoman for the most part of her body naked driven through the Meadowes which are on this side of Hedonia's House by two devilish Women's one was call'd Metamelusa her Eyes were swell'd with weeping her Looks sad and ever cast down her Carriage averse to all Complacency the other was nam'd Dyselpis and she look'd more gastly tore her hair and cryed out like one that is surpriz'd with a sudden fright they both lay'd unmerciful blowes so thick upon the young Gentlewoman that my heart is affected with the sight to this hour Having left her not far from the Hill for dead as they thought they return'd towards Hedonia's Palace where they give constant attendance She came to her self in a little space of time but had such small content in her life that with a Knife which they had left behind she resolv'd to kill her self and to cut off those few minutes which were yet unravell'd But she accomplish'd not her purpose so hastily as to hinder me from knowing some part of her Condition which she discover'd in this manner Sir said she I guesse by your looks that you are not made to despise Adversity and though the relation of my Misfortunes will administer no Comfort to you and reflect much Dishonor upon my self yet if you can suffer the exercise of your Patience it may be the recounting of my Ill may further others Good as the Masts of Ships appearing upon the Quick-sands where they were sunk do many times save others from being cast away I am the unhappy Child of Astorges and Morophilia and though I desire not to reproach my Parents being so conscious to my self of the connexion which my Misery hath with my own voluntary Wickednesse yet I may say too truly that those who were the causes of my Being were also in a great part accessory to my Ruine for if they had to my Nativity which they further'd not knowing whom they should help to bring into the World added also of choice knowing upon whom they bestowed it a voluntary care of my Education and made such expressions of parental love as they might easily see my Condition needed for it was the same with all Children they might have through Gods blessing which is never wanting to such as do their duties have prevented my Misery which is so great that I esteem it perfect Damnation But they not only neglected to give me Rules of good Manners but also administre'd such Examples as were a Contradiction to them not so much in their own practise lest I should seem to accuse my Parents but what was wanting in them was too abundantly supplied by such Company as were frequent Guests at our house and they being Persons of Quality and esteem'd as the principal Friends of our Family their Conversation was ey'd by us as a Rule and I being but young and of small Experience in the World though I saw many things which grated unpleasantly upon something which I felt in my Soul yet durst I not presume to be a Censurer of others Actions thinking the dislike in me might proceed not from innate principles of Vertue which God hath bestowed upon us that we might be inabled to examine what we meet withall but rather from Ignorance and Childishnesse And as we are most apt to be hurt by the bad we see though the Uglinesse of Sin is manifest enough in most actions that it produces and so is a sufficient invitation to loathing and hatred yet being palliated from Examination by the alleviations of several foolish Conveniences I among other fools became partaker of ill Dispositions which in length of time became Habituall for whilst they licenc'd Intemperance in their Diet Discourses and Carriage and brought us books so destructive of Vertue that they prophan'd the Invention of Letters and continually entertain'd the company with filthy Tales loose Songs obscene Jests and impure Proverbs I began to suffer dammage in my Modesty which I had heard but forgot it that it is the faithful Guardian of pure Chastity which is the necessary support of a Womans Honour Amongst others I was invited by some young Gentlemen to see Hedonia's Court where they talk'd of a Beauty so far beyond all that former times durst ever boast of that Venus would be content to be drawn by her picture they affirm'd her Wit to be no whit inferior and that her Courtesie equall'd them both they prais'd her Musick for such that one could not endure to hear any other after it they talk'd of her House Gardens and Entertainments as patterns for all the World to imitate Their discourses made me willing to see such things as by them were not to be expected any where else Having been there sometimes I was at last so bewitch'd with their cunning inchantments especially by means of a Lady that excell'd in Complement call'd 〈◊〉 that I had no mind to return home any more utterly disrelishing those small portions of Sobernesse that were not banish'd out of my Fathers house And then my Parents vex'd with my disobedience to their orders for they sent divers times to me to return began too late to resent the effects of their Negligence in my Ruine and their Dishonour My Mother especially took to heart my miscarriage which she could not but lay to her own charge both because she had us'd me to an unwise indulgence and had been a means of my corruption by vicious Servants who notwithstanding she knew them to be void of excellent qualities and so unfit to teach us the good which they knew not themselves yet they gave her sufficient content if they dress'd us handsomely But to be short for my time is not long the Company being this morning in the midst of a lascivious Dance one brought in word that Hedonia had through wearinesse of her wicked life cast her self into the River where she spent a great part of her 〈◊〉 time and was taken up dead Which unexpected Newes gave me such a smart Reproof for my own Follies that it took away all sense of Joy in those things which I thought before to be the only Heaven Destitute of Comfort and Hope I endeavour'd to run away from my self As soon as I had set my foot without the Threshold of the House those cruell Women hurried me over the River in a Boat and then persecuted me in that unmerciful manner which I suppose you saw from the Hill I being not able to endure the lashes which I receiv'd from them which were answer'd also with worse from within my own Conscience have resolv'd to do that by which I shall procure a
sordid Principles block'd up the way to all brave attempts allowing such as perform the most honorable Atchievement to be no more prayse-worthy then if they had committed a foul Sin He made the promises of due Rewards of no more force then as if one should sing well in hope to please a Stone and call'd the most discreet administration of Punishment Mistake and Cruelty In short he made the whole World but a St. Bartholmewes Fair and men and women meer Puppets drawn through all their actions with Homerical Wires and in fine Denyed God power to make any other sort of Creatures besides 〈◊〉 He talk'd his pleasure of Religion and said it was an useful yoke made by Politicians who had hew'd it into a fit shape with the Mystical devise of Promises and Threatnings to hamper the Credulity of the ignorant Multitude and that the Conditions upon which the Divine Grace was pretended to be obliged that is Obedience or Disobedience to Holy Precepts were only Tricks invented for the better security of their designs upon the tame World which they might lead any whither having the Hopes and Fears of silly people in a string But now said he by order of the Adamantine Fates this rusty chain is to be broken you must entertain a new Spirit and renounce all former Notions as the pretences of deceived Hypocrites knowing that though you seemingly obeyed that Politick Religion by which the Grandees rul'd the World yet you had your private designs intermix'd with your Obedience which kept you true to the General Rule which you also magnified no further then Hypocrisie and Self-interest permitted To wash off all these staines and to initiate them into his Discipline he commanded them to be baptiz'd in his Name upon which he promis'd that so many as would become his Disciples should immediately feel themselves possess'd of the foremention'd Glory When he had proceeded so far he went down from the Stage which was not a place so fit to act the following Parts and becken'd the people to follow him to the Lake call'd Borborus where he would make them partakers of his dirty Baptisme Such as were too much inclin'd by a wicked Temper to embrace fleshly doctrines soon followed this Dreamer though with as little discretion as the Rats of Halberstade danc'd after the Pyed Piper into the River where they were all drown'd Bentivolio desired Urania that they might go a little further to see what end the Beast would make to such scurvy beginnings but when they came near the Lake it did so smell of Brimston that they thought it might be Asphaltites Panaretus guess'd it rather to be the Bottomless pit not only because of a dark cloud of ill-sented Smoak which ascended continually from it but because as he had heard before those which went into it never came out again The Noble Travailers made great haste from this place where their abodegave them so small content and their arrival in Kenapistis which bordered upon Pseudenthea promis'd them little more satisfaction Upon their entrance they were surpriz'd with an unexpected entertainment for they perceiv'd an extraordinary Silence to have seiz'd upon the Inhabitants and the great discontent of their Souls reveal'd it self in the perplexity of their dejected Lookes It was a sight much unlook'd for among the Kenapistians who were reported for a jolly sort of people and full of talk Whilst they walk'd up and down musing what might be the cause of so great an alteration they met a man of sober countenance but such chearful deportment that he seem'd either to be unconcern'd in the general disaster or else to have overcome such passions as rise from worldly accidents by a brave temper of Spirit He was call'd Ontagathus It seems he had not put Civility out of his Religion for he had no sooner discern'd Bentivolio and his Companions to be Strangers but he accosted them in courteous manner and demanded if in that place with which as he thought they were not much acquainted his assistance might in any respect be acceptable unto them Our design said Bentivolio was only to have seen this place and to receive some information concerning the manners of the Kenapistians and since you have incouraged us by the civility of your offer to make use of your help you will do us a great courtesie if you let us understand the reason of that universal grief which hath manifestly invaded this place That I shall willingly perform said Ontagathus It is occasioned by an accident which happen'd the last night which was the death of Tuphlecon the late Governor of Kenapistis one much beloved of the people and in whom they had blindly reposed such strong confidence that they wholly depended upon his conduct and rul'd all their perswasions by such reasons as he suggested He never fail'd of making his Proposals acceptable for he had a through insight into the Temper of the people and made his Dictates correspond with their Humor As to himself he was thought to be of an incredible Faith by which he was able to believe any thing though some which knew him very well affirm'd that he did indeed believe nothing He pretended one particular excellency in his Faith which was an ability to believe against all Sense and Reason and he esteem'd a power to give credit to such things as contain'd the most apparent contradictions to be the most acceptable resignation of his Understanding to God And though some told him that this was a kind of Brutish belief and that our Mind is then Divine and can no other way be made like unto God but by submitting it self to all Truth and rejecting of all Falshood which in its nature is a contradiction to Heavenly Verity yet he persisted in his opinion and was very confident that such a Sacrifice of fools was the most Reasonable service of humane Souls His main business was to make a fair show of great Sanctity and this he did by a punctual observation of all outward Rites He never went abroad till he was well instructed concerning his carriage by one Euprosopon who was his intimate friend and domestick Counsellour but many quick sighted persons were able to look through the exactnesse of his dresse and saw that the utmost extent of his design was but to seem good which served his turn well enough in reference to his main intention which was to get and keep Authority among men for he had wav'd the sincere care of being acceptable to God Though Hypocrisie was much more damnable in him because he was not of such a weak Understanding but that he might easily have known That God doth not regard superstitious devices nor was ever so cheaply pleas'd as to be content with a Vain Faith or the show of Holinesse The chief Humor manifestly predominant in the Kenapistians was Love of Ease which did so far command them that though they desired to seem Religious yet they would have all difficulty removed from
at some Door do wedge up the passage They count it a great Ability to cheat one another and this Art is practis'd among them so generally that some have resembled Plutocopia to a field in the time of a great Plague where you can see nothing but Crows and Carkases They have so corrupted the Offices of Friendship that the Stagyrite would be forc'd to burn out two or three of Diogenes his Candles before he should find any there which would fit his Definition They love their Friends as they do their Lands and despise all Friendship but that which they can put to use They are so far from practising any generous notions of Love that they account them ridiculous persons which speak of ' em Yet they are so vex'd with the effects of Unworthiness and Falshood when they feel them that in a great discontent they will wish there were some infallible Mark set upon Hypocrites or that a Window were made into mens Bosoms not minding what sport they themselves would make if their wishes were accomplish'd If it were not too tedious to relate the Story I would acquaint you with a Trick which was lately put upon them by one Alopex He and two of his Companions arriving in an Inne stay'd there two or three dayes where they made an agreement that they should salute Alopex as their Lord in all companies and having put him into Mourning Apparel pretend that the cause of his coming to Plutocopia was the Death of a most hopeful Son his only Child whom he had lately buried in Polistherion which was the chief City of Theriagene which was far distant being parted by a great Sea from Plutocopia and that therefore the most disconsolate Gentleman had left his City left the company of his Son's Friends or the sight of his Grave should keep his sorrows alive and that as an addition to his Grief he had suffered shipwreck by which he lost Ten thousand pounds which he brought with him to buy some convenient seat and to discharge the Expences of his abode till he could dispose of his Estate which was very great both in Lands and Goods in his own Country and that he had resolv'd to spend the rest of his Life in Plutocopia where his Losse did not so much trouble him as that being destitute of his Attendants he should not be acknowledged according to his Dignity He Cough'd frequently as being in a Consumption and drank often of a little Glasse which he call'd for with such a low voice as if he were ready to faint for want of Spirits he talk'd alwayes of his Lands Houses and Money made his Will every day in which he employ'd the most noted Scrivener in the City upon whom he bestow'd great Legacies His name was Klerotheron a man famous for great skill in his Profession He us'd to lend money to young Heirs and having got a Mortgage for the Principal did not long after purchase the Fee with the Interest It was his manner when he was entertain'd in a Suit to promise his Client lustily but being compell'd sometimes to take a Bribe from the adverse party he frequently found himself so equally pois'd that he stood like Buridan's Asse hungry between two sorts of meat which pleas'd him alike and knew not which cause to prosecute first This man Alopex thought a very fit instrument to promote his design The first use which he made of him was to hire him a brave House near the River which he did and in a short time by his means he inveigled many covetous Citizens into his Acquaintance who in hopes to be made his Heirs feasted him magnificently furnish'd him with Monies sent him rich Presents and so carefully perform'd whatsoever they thought acceptable to him that Alopex began to think his lies true and was willing to forget the reality of his Condition till one of his mock-servants having bethought himself of the insecurity of Falshood and knowing what they should be forc'd to suffer if they were discover'd ask'd Alopex after he had return'd half drunk from a Feast What would become of us if Klerotheron who pretends so much kindness to us should send a spie to Polistherion to know the certainty of our Reports Then replied Alopex like a man awaken'd out of a pleasant Dream with a loud Thunder-clap we should be forc'd to pay for our good chear I think it is high time said his other Companion to free our selves from the danger of Dissimulation by a real Escape for having sinn'd so egregiously we shall alwayes expect the Punishment which we have deserv'd But what course shall we take I think I can resolve you replied his Fellow-servant I understood yesterday that there is a Bark in the Port which though it bears other colours belongs to Amphibius which is an Island not belonging to the Jurisdiction of Theriagene The Master's name is Pirates I will engage him with a good summe of Money to take us in The Wind being fair they will be ready to set sail for they have dispos'd of their Praight Tomorrow said he turning to his Master you shall feign your self to be very sick and send for Klerotheron and let him know that you desire to remove your self to his Country-House which lies near the Sea about three Leagues from the City being willing to die there privately that you may not be troubled with Sollicitors withall give Klerotheron your last Will which you may make to night and appoint him the sole Heir of your Estate entreat him to go along with you without giving any notice of your Design and when we have him aboard leave the rest to me They approv'd this Plot and put it in Execution the next Morning whilst it was dark When they were gone off a little from Land Alopex would needs be very sick and desired Klerotheron to keep him company in his Cabbin pretending that he doubted very much that he should never live to see his House Klerotheron comforted him and endeavour'd to make him believe otherwise Alopex entertaining Klerotheron sometimes with pretences of inclination to Vomit sometimes inveighing against the unmercifulness of the Sea sometimes feigning a sleep and when he awaked giving order concerning the manner of his Burial amus'd him with various diversions till they were above four Leagues at Sea Klerotheron supposing that they might very well have come to his house in less time call'd to the Pilot for Alopex would not let him stir out of his Cabbin and told him he was afraid that they steer'd a wrong course The Pilot pretending to be very angry replied that he was too old to be directed by him Klerotheron being so snib'd was compell'd to a little more Patience but at last suspecting some misfortune rush'd out and went upon the Decks and perceiving that they were almost arriv'd at the Island Moronesus cryed out very discontentedly Sirs what do you mean To land you at your house there answer'd Alopex his servants That is not my
Alethion bestow'd upon him the greatest Praises and significations of highest Admiration as he pass'd along the Streets and as they came near to the Palace the King took notice of all that was done from a Balcony Then was Anaxagathus indispos'd with too much Prosperity He thought himself miserable when he was only too Happy like those who are blinded with over-much Light whilst Alethion was in danger of an Eclipse because he shin'd too bright So the Athenians bestow'd Ostracisms upon those which were too Vertuous The King had but a few Holidayes after this sight for the entertained a tormenting passion which continually gnaw'd his Heart and turn'd every the most innocent Accident into a most corrosive nourishment for it self In a short time the Venemous Affection shew'd its power in very malignant Effects for the King without any Cause known to the Prince would express himself in such rough Language and accompany it with such unpleasing Looks that Alethion could not but perceive that his Father was abus'd with untrue surmises This did afflict the Prince yet he having a great Soul and that fortified with a spotless Vertue dissembled his Grief and entertain'd Patience till God and Time should cure his Father's mistakes Anaxagathus to discharge the trouble of his Doubts unhappily reveal'd his mind to Antitheus who being too well vers'd in the Art of Dissimulation pretended a great belief of the Prince's Loyalty and though he confess'd that he had heard things which were most extremely dishonourable if they were true yet he advis'd the King to repute them as he himself did false adding that a short time would probably give a clear Resolution of that which was at present doubtful The King left it so at that time and Antitheus went no further in his Discourse because though he saw a strong Jealousie kindled in the King's Breast yet he was unwilling to blow it up into an open Flame fearing that for want of sufficient Fewel it would be extinguish'd without doing that mischief which he intended to the Prince Whereupon having enter'd into consultation with Dogmapornes his Friend and one that loved not the Prince they resolved upon a new Device and that was to write a Letter in Alethion's Name and direct it to Theosebes the Prince of Theoprepia whose matter should be form'd to advance the suspicion of Anaxagathus and put him upon some such Action which they might use for a fair Introduction to their main Design Alethion had not only made a common Amity with Theosebes but contracted such an intimate Friendship with him that they were no lesse dear to each other then to themselves and both to testifie and preserve their Affection kept a constant Correspondence It happen'd also that Alethion during his stay at Phronesium had entertain'd a great Affection for the Princesse Agape the Sister of Theosebes The knowledge of these Accidents was but too subservient to Dogmapornes for he had a faculty of forming any Characters which he had seen before In confidence of this Art he undertook to imitate the Prince's hand so exactly that he should not be able to know it from his own He had an Acquaintance with one call'd Panurgus who was well known to Siopelus Alethion's Secretary Him they order'd to visit Siopelus and to watch an opportunity when he found the Secretary engag'd in earnest business to fix the Prince's Seal to the Letter and then pretend that he found the Letter by chance and give it to Dogmapornes when he should see him with the King unto whom Dogmapornes was to present it The words carried this sense Most Illustrious Prince Theosebes The Love which unites our hearts hath made it impossible that I should not be alwayes Yours The Truth upon which our Friendship is founded will not permit any Condition to make a diminution of our Affections If it were not a Reservedness unbecoming our Relation I would not give you the trouble of knowing my present State I am afflicted by my Father to gratifie his Enemies who have wickedly brought him into an unjust suspicion of my Loyalty It doth something astonish me to find my self a Grief to him whose Joyes I would redeem with the loss of whatsoever is dear unto me Although I am more apprehensive for his disturbance then for any mischief which it may possibly work to me yet I am not so out of Charity with my Innocence as to abandon it carelesly to undeserved Ruine I hope I have discovered the Ground upon which my danger is built and when I shall have sprung a Mine which I have lay'd under it I doubt not but that which now threatens me will be torn up by the Roots At present I need nothing but your Prayers as occasion serves you shall hear further from Your most affectionate and faithful Lover ALETHION The next day the King took Antitheus into the Garden to talk with him concerning the former business which was never out of his thoughts and ask'd him if he had yet receiv'd any further notice of Alethion's Designs No replied Antitheus only they say the Prince was much out of Humour yesternight refus'd to eat and entertain'd some of his Associates in private discourse and as he dismiss'd them which was very late one over-heard him say I will I will for it is intolerable for a Prince to be so us'd I will rather die then be despis'd The King turning hastily about advanc'd but a few steps in the walk which led towards the House before he saw Dogmapornes with two more of his Confederates coming towards him Dogmapornes perceiving by the King's Countenance that he was exceedingly incens'd craved his Majestie 's pardon alleging that he should not have presumed to have invaded his Privacy but that his servant having found a Letter in the Street directed to Theosebes the Prince of Theoprepia he thought it was his duty to bring it to the King Anaxagathus observing it was seal'd with the Prince's Arms was much troubled especially when having open'd it he found it written with his hand as he thought and saw his Name subscribed to it When he had read it supposing he understood what it meant by the Comments which he had receiv'd before-hand he seem'd to be rapt into an astonishment and after a while broke through his silence with Expressions which signified an infinite Anguish His words were such as these O Lord how feeble a thing is Humane Felicity That flattering Glasse in which we pleasingly view the beautiful Image of Happiness may be made bright but there is no Power which can secure it from breaking Our Heights are but Precipices we cannot stand upon their Tops without Fear and the higher they are rais'd the more irrecoverable is our Fall How vain is the Trust which is repos'd in Mortal men when the best Assurances of Humane Faith are only fairer Masks of Perfidiousness O the foolish Boasts of proud Artists How mean and useless are those Inventions for which they pretend to have merited Immortal
when they were arriv'd to that age in which they were capable of being taught by others they plainly perceiv'd that it did naturally spring from the free exercise of their own understandings If this were not true I can give no rational account how it came to be generally receiv'd by the World it being impossible that by Force or Fraud any contract should have been made to necessitate such a common Faith For what Prince had ever power to enact such a constitution or what Oecumenical Sanhedrim ever met to consult about such a business It is also manifest That this is an everlasting Truth deeply engrav'd in humane Souls since no successions of time have been able to wear it out Though Falshood steal the Mantle of Truth yet it cannot so conceal it self long for Time will pull it off and discover the Cheat. If it had been unnatural men would long before this time have rejected it and being alwayes impatient of yokes they would not so long have born this which doth oblige them to the strictness of Religious observances But they have been so far from abandoning this Truth that they have not subjected it to be dishonour'd with Disputes and so have declared That this is that great Article of their Common Faith in which they all agree If this which I have said be not enough to justifie the Reality of this Truth and to free it from all suspicion of Fictitiousness we must confess that notwithstanding our best Faculties which are appointed for our guides we are capable of being at a loss when we have good reason to think our selves most sure of our way and being bestow'd upon us to such mean purposes we may justly cast this 〈◊〉 slur upon Nature to speak in the language of Atheists that she hath made one of her best works in vain having given men Rational Faculties without any possibility of being assur'd what is Truth by the use of them and so hath expos'd them to a necessity of being deceiv'd notwithstanding the pretence of a rare Criterion and so hath not only made a snare of the best of Notions but also having put us into a strong propensity towards the Divine Nature and made us think our selves happy in that noble Love hath abus'd us with a vain affection which hath no real object and rendred us Fools by making us Religious Which is so absurd to imagine that it is not more incredible to say That wise men build great Ships only to lie at hull and drive up and down with every wind Since then the evidence of Reason is so great that it hath led all men to an ingenuous Acknowledgment of God I cannot think that it is only a wildness of phansie but a perverse disposition in men who have us'd themselves to resist known Truths that enables them to deny him But that it is unreasonable to suppose it true of any I should think them the only persons in whom Nature hath implanted Errour When Bentivolio had thus declar'd the sense of his first Argument Pasenantius was about to frame an answer but Eugenius desiring his patience for awhile intreated Bentivolio to explain himself more fully For by that which you have affirm'd said he you seem to believe that the Minds of new-born Infants are possest with a Notion of God and that such as scarce know any thing have an actual sense of the Divine Being I would not have you understand me after any such manner replied Bentivolio For when I say That the Notion of God is inbred I mean That the Soul is principled with a natural sagacity by which she is apt upon the first occasions which are administred to her after she is out of her Nonage and admitted to the free exercise of her Rational powers to make a clear acknowledgment of a Deity The Energy of Nature being excited by outward Objects there is form'd in our minds an Image of the Supreme God this Effect notwithstanding being due to the innate virtue of our Soul as the principal Cause and which doth owe to the Impulse of the foremention'd Objects only for the assistance of an Extrinsecal occasion The Seed which is sown under ground awaits the warmth of the Spring to make it bud but the blossoms and fruits which it sends forth are chiefly to be attributed to the Plastick power of the seed not to the heat of the outward air Humane Souls have many natural Ideas imprest upon them for which they were never indebted to Matter of which that of the Cause and Effect is one which being awaken'd in the Understanding by the Consideration of such a noble Being as the World is hath present recourse to some excellent Nature as the Cause of so great an Effect This rational capacity is plac'd in our Souls as an Antecedent Principle of 〈◊〉 Knowledge and it improves and ripens it self into an actual apprehension of God by time and 〈◊〉 I understand now what you mean said Eugenius to Bentivolio and if you please added he turning towards Pasenantius you may let us see if you can disprove what he hath said You have put a fair colour of verisimilitude upon this Notion said Pasenantius to Bentivolio by the greatness of your Eloquence but the truth of what you affert lies so open to the mercy of powerful Objections that it is no hard matter as I think to dispute probably against it and to allege various reasons which disturb the belief of what you have said That this universal acknowledgment signifies not so much as you would make us believe seems to be evident from this That you all confess the God of whom you speak so confidently to be Incomprehensible that is neither perceiveable by our Senses because he is Spiritual nor to be comprehended by our Mind because he is Infinite The weight of that allegation which you make of numerous witnesses seems to be lessen'd in that the greater part of them are Fools and you despise them when you please for their Ignorance Their folly is but too apparent in those ridiculous Explications which they have given of the Deity and you your selves confess them worthy to be abhorr'd For there is nothing so contemptible but the rude Heathen adored it for a God This testimony is not Universal neither for many Nations never heard of God and in those which did many have profess'd Atheism and there is no doubt but many more did think there is no God who durst not express the sense of their minds in words Those which were seduc'd into this belief may well be suppos'd to have been out-witted by Politicians who cunningly invented and afterwards made use of the Notion of a Deity But if it had not taken its Rise from them yet the fears which vulgar minds unacquainted with natural Causes are apt to entertain upon extraordinary Accidents would incline them to think that God was the Author of that which they did not understand possible to be produc'd any other way and
without any Reason They object we never saw God It is true but affirming his Existence we shew them his Works as a testimony of his Being They never saw any thing to the contrary yet say there is none But since the case admits of no proofs by Eye witnesses this advantage lies on our side We give a good reason for what we say whilst they have none but the sullen obstinacy of a perverse Will But since the evidence of this Notion depends upon universal acknowledgment and the World is divided into two parts the Wise and those that are of Weaker understandings we ought not to think its truth disparag'd because men of slower parts receive it but rather 〈◊〉 that it is a natural Verity since the dullest do so easily understand it That it is no Artifice in them is manifest because they are weaker then that they can hope to deceive and that they are not out-witted by others for want of ability appears by this that Wise men who are not easily impos'd on profess that they cannot but believe it Whereas you say That it is an Argument that many Nations did not understand what they spoke when they talk'd of a God because they gave so many absurd Explications of his Nature and that we cannot rationally think our selves oblig'd to believe that there is a Deity because of their testimony who have also told us that every thing is a God I desire you Pasenantius to consider whether if the simple Notion of a Godhead had not been natural it could have been possible that men should have attempted to have made any particular Explications of it The truth in general is confirm'd by these mistakes except we think that the making of a false description or putting a wrong name upon any man destroyes his Existence or that there is no Sun because some have imagin'd it to be only a burning stone and others have taken it for a shining Torch But as their speaking of God though they said what was unworthy of his Nature supposeth his Existence so the Reason of their Errour in the misapprehension of his Nature was only a shortness of Reason which disenabled them to explain a great Truth and they mistook by endeavouring to deduce a false Conclusion from true Premisses For having understood not only that there was a God but that he was universally acknowledg'd to be Good they inferr'd weakly that every Goodthing was God We must pity them in their Errour but not deny Truth because they misunderstood it It is a great want of 〈◊〉 to conclude that no good thing is God because they judg'd every good thing to be so Whilst they knowing that the Divine Nature was infinitely good took every good thing for a Deity and bestow'd that incommunicable name upon all Beneficial Creatures some say and that not without reason That though the vulgar suppos'd the Divine Power to be spread through the Nature of all things yet Wise men were not wanting amongst them who taught them that it was but one great Mind which was also the first Cause of Being and exhorted them to worship him as their Creatour By which you may see good Pasenantius that you have no reason to conclude that there is no God from what they said of him and possibly that they did not mean so unworthily as they seem'd to speak You do well said Pasenantius to make your Party as considerable as you can but since your Argument supposes the acknowledgment of this Notion to be universal what say you to that which I objected against their Numerousness I remember what you said replied Bentivolio for to perswade us to believe that the number of those which are on our side is not so very great you told us that many Nations whom we think to be for us did never hear of God and that in those which did many have profest Atheism and more would doe so but that they dare not To which I reply That any whole Nation was ever so barbarous as not to acknowledge a God is a saying for whose truth we have no evidence In ancient times no such people were known and the late discoveries of Countries formerly unknown have assured us that they have not been so Atheistical as to deny a Deity but by reason of a fatal Ignorance whose Cause peradventure is not so easily discoverable were guilty of some gross mistakes concerning it Such as have travell'd into those parts which we have most suspected for Irreligion have convinc'd us of that Errour by giving us an account both of the names of their Gods and the manner of their Worship As to others who would make us believe that they are Atheists by speaking against a Deity I answer That they have been but few in comparison of the rest of Mankind and that you prove no more by this Argument then that which none ever denied that it is possible there should be Monsters Some few minute Philosophers have been registred by Antiquity as blots in the History of the World for entertaining such an absurd perswasion and some such have been produc'd of late years and with their Atheism they have patroniz'd other opinions so Monstrous that Humane Nature is astonish'd at the rehearsal of them As for example That what they say against God's Existence may be both true and false or neither and That there may be a God who at the same time also may not be But suppose that some of these Gigantick Philosophers should happen to have six fingers upon an hand or six toes upon a foot would that enforce us to conclude that it is natural for all men to have as many If some be blind or deaf or want any usual member of the body will they make us believe that those defects are not Monstrous and Irregular How small is the number of these obstinate dissenters in comparison of those who assert us this great Truth If we think it reasonable that all the World should conform to their opinion why may we not as well allow authority to two or three Mad-men to give Laws to the sober part of Mankind God hath imprest this Character upon mens Souls and there is no more reason that he should lose his right in them when they have blurr'd it with foolish imaginations and made it less legible to themselves by the effects of their ingrateful disobedience then that true owners should forfeit their just pretensions to their Plate when Thieves have endeavour'd to deface their Arms and cut their marks out of it You dispute plausibly said Pasenantius but why may not we think that Politicians as I told you invented this Notion since we commonly see the good use which they make of it You might have done a courtesie to your Cause said Bentivolio if you had not mention'd this Objection For the great advantage which Politicians make of it proves that it 's natural How could they have made use of the Divine Name and by it put an
World some Great Cause of which there is no former eternally existing of it self from which all others derive their Beginning and having found out this we rest very well satisfied So the Traveller being instructed by the purling water which runs along by him in a little chanel that there is a Fountain from whence it springs guides himself by the windings of the Stream which threds the Medows and as by a Clue leads him to the Rock out of which it bubbles and there he sits down and drinks This Hypothesis of a First Cause is a Principle so necessary to Contemplation that all Philosophers have look'd upon an infinite Series of Causes as an intricate Labyrinth of 〈◊〉 out of which there is no Egress and have avoided it with the same wary care which they would take not to fall into a bottomless Pit Some also of them have said whom it is not easie to confute That if they should admit this absurd supposal of the World's Eternity they would be forc'd to grant that there are more Infinites then one and that one of them may be greater then another or that one of them may be a Part of another and yet equal to the Whole which are Assertions hard to be swallow'd or digested by a rational Belief If this World had no Beginning you can assign no Time in the Duration of it but an Infinite number of years went before it one Infinite number finish'd a hundred years since must needs be shorter then that to which another Century is added and so one Infinite is bigger then another or if you say that they are equal because both are Infinite then the first being but a part of the second it will follow that a Part is equal to the Whole and we must be content to grant too that there have pass'd as many Years as Hours in this feign'd succession For Infinite Years having pass'd the number of Hours though there be some thousands of them in one Year cannot exceed them for it is but Infinite If these things contain an inexplicable Darkness then this Notion of an Infinite Succession of Generations which is brought in to take off the Dependence of the World from a First Cause signifies no more but this That Atheists desiring to reject a great Truth under pretence that it is hard to be Believ'd are able to find nothing to avoid it but an Hypothesis which cannot be Understood I confess said Eugenius I am not well able to dive into mysterious Arguments but I have thought sometimes as I have walk'd upon the Banks of a River that if the World had been Eternal those great Hills which I have seen pleasantly situated upon it would have been worn away before this time with the constant beating of mighty Waters and that their high Tops would have been levell'd by the undermining Streams And when I see those dreadful Rocks which stand in the Sea and raising their Heads above the Waves threaten the fearful Sailours to dash their Ships in pieces if they come near them I am apt to think that if they had been plac'd there from Eternity the rough Waves would have wash'd them quite away long ago For though Stones do grow yet it is easie to observe that what the Sea devours in a Year is not to be repair'd in an Age and that growing more greedy after it hath swallow'd a Part it doth with more facility prey upon the Whole But I have not said this to interrupt you added Eugenius to Bentivolio and therefore I desire you to proceed It is no Interruption of my Discourse but as I think a Confirmation of the Truth which I defend replied Bentivolio however I will goon and as I think that which hath been said sufficient to prove that the World did not eternally subsist in this order which is now visible so I think that the other Objections which are gather'd together to cloud this Truth may as easily be blown away Your Second Disputers possibly doubting the Truth of the former Assertion and being willing to find out some other Subterfuge have affirm'd that Nature made all things These seem to have had such an eager desire to say something that they resolv'd to speak though what they said was as ill directed to the purpose as the Speech of the blind Senator to the Turbat The truth is the Objection is so foolish that it scarce deserves to be confuted but because some Atheists play so low I think it not amiss to shew in a few words that those who use this Argument either do not care what they say or know not what they mean For by Nature they would signifie either a Dull Principle which having neither Reason nor Sense hath brought forth all things and dispos'd them in so good order that no Art can correct it which is an absurd Imagination as will appear by and by or else by Nature they mean a knowing Power which having made the World and well understanding the distinct Properties of all things assign'd them convenient stations according to the Direction of an excellent Wisdom and so they confess a God only they will not call him by that Name If this answer satisfie not we must ask them whether by Nature they mean Particular or Generall Nature If they say that some Particular Nature made all the rest which is it That of Men or Beasts Sun or Moon If any of these be quoted the Doubt remains still for we shall ask who made that which will be hard to answer except they say That things made one another by turns If they say It was General Nature that is nothing but all the Particulars which we put together in our Conception or if you will the Universe And then the sense of the Objection will be That the World made it self and so was both before and after it self Or if by Nature they understand some other substance distinct from created Beings diffus'd through the Universe which doth sustain all things by a mighty Power and direct them to their respective ends with an unerring Knowledge they grant that there is a God but they know not what they say Others which think themselves more Ingenious to mend the matter have made a Conjecture which they esteem very plausible and imagine that the World was probably sometimes adorn'd with this form of Being in which we behold it at present and afterwards possibly fell from it into a shapeless Chaos and was resolv'd into innumerable multitudes of Atoms which fluctuating for many years and justling one another thrust things into that Order which they now have taking it for granted that Matter and Motion were sufficiently able to produce the World without any knowing Directour But the insufficiency of this device discovers it self in that it doth shamefully beg those things which ought to be prov'd as Foundations for what is asserted and they superstruct upon it such an heavy Fabrick of wild Consequences that it is not able to sustain
are Divine Efforts who never heard of the Triennial Orgyia's of Bacchus the Fanatick Verses Enthusiastick Dreams and wild Furies of the Corybantes and by your Arts make those tremble who by Nature and Education are but too much inclin'd to Panick fears But you must know that the Theoprepians are not so foolishly in love with transported Thoughts and ecstatical Affections as you imagine and that they do exceedingly despise all Enthusiastical Raptures in comparison of a humble Faith and sincere Vertue that they place them infinitely below the free use of sober Reason and esteem those possest with an high degree of Madness already who look upon Alienation of Mind as a thing desirable and equal them to such as prefer the tremulous motion of a Paralytick Arm before the steady quietness of an healthful Temper Must we admire those Actions as Divine Effects in you which we know to be the common Products of natural Causes and trouble those who are destitute of a good Health whether they will or no Who knows not to what various disturbances Melancholick persons are subject and how that Noxious humour when it grows predominant transports men into strange Thoughts and extravagant Affections especially if it be heighten'd artificially by walking in shady Groves or solitary Valleys by sitting in dark Caves or by conversation with those who are apt to affright the timorous with wild countenances gastly looks bold threatnings and other mystical devices Since this temper produceth the same Effects in Religions as it doth in other instances shall we wonder that some of you call your selves Angels when others upon as slight a ground think themselves Wolves Why may not distracted Zelots pronounce themselves Messia's when crack-brain'd Footmen have thought themselves Emperours A vehement Intention of mind to which this Temper is apt doth easily breed an Ecstatical passion and when the Phancy is once engag'd by this potent delusion men believe they see and hear what was never spoken or made visible Thus Phrenetick persons see Men Horses and Armies in the Clouds whilst they walk in the fields as sick people do the shapes of living creatures upon white walls when they lie in their beds Yet you require an Approbation of your Follies from others and command them to dance proportionably to the height or lowness of your whimsical Musick though they know the reasons of your Distemper and have observ'd what ludicrous and sometimes abominable effects have been produc'd by your mistakes The disturb'd Melancholist not being able to distinguish between an abus'd Phancy solid Reason and Divine Inspiration whilst a dark Cloud hovers over his Imagination doth usually exercise Repentance and takes the Paroxysms of a Flatulent Distemper for deep Mortifications and as the Darkness increases falls into tears and makes many Tragical expressions of Grief as if he saw more now then he did before So Children hide their heads within their bed-cloths though they see nothing when they have affrighted themselves with the shapes of Devils pourtray'd only in their Phancies When the storm is blown over the Penitent seems to be possest of heavenly Joys by the return of a Divine Spirit when it is only a change of bodily temper which might be rais'd much higher even to excessive laughter and wild dancing by the application of a Tarantula When this sick Phancy is joyn'd with a Feverish heat then the impotent Soul is fill'd with a Divine ardor if it have formerly entertain'd discontents against the present Powers it blasphemes Civil and Ecclesiastical Orders and thinks it self inflam'd with a holy Zele when it is only set on fire partly with a hellish Malice partly with adust Spirits When this temper is molested with proud desires the Ambition quickly discovers it self in a vast scorn of others and those who are infected with it proclaim themselves Kings Prophets or Popes or all these as it happened in the Peruvian Doctor mention'd by Acosta If it happen that their waking Phancies are confirm'd by nocturnal Dreams they are abundantly satisfied of the truth of their Errors though many times they tell their Accomplices in the Evening what they ought to dream in the night and divulge the next day Whilst these things are thus manag'd some By-standers who are properly dispos'd by an easie Faith are usually catch'd with Delusion and then the Enthusiast begins to think himself some great Thing though a Liar may as well conclude that he speaks true because some believe him The Contagion of Error is a common thing and most modern mistakes may easily be parallel'd by Examples which have been produc'd in all Ages The multitudes of abus'd people signifie nothing in point of assurance concerning Truth to such as have heard of the noxious Phrensy of Cybele's Priests the strange humour of the Milesian Virgins the general madness of the Abderites and the Delusion which did so soon and so generally seize upon the Paphlagonians by the contrivance of Alexander and his Assistants It is a mean excuse for chosen Delirations to say that others are infected as well as our selves however fantastical Prophets being animated with the success of their Plots upon their foolish Proselytes take confidence and think they are sufficiently warranted by the number of those that believe them to appear as Judges of the dissenting World and being possess'd with the narrow love of their own dear Herd pretend that as an authority for the hatred which they express against others as wicked Unbelievers and the whole Party being infected with that Arrogance which is incident to all little Sects they justifie their Schism by condemning the Church and excuse their Pride with Malice You would have been apt to wonder at the cold Reception which you find in Theoprepia if I had not shewed you the causes of our Incredulity And I must tell you further Hieromimus that we have more reason to be amazed at your Arrogance then you have to admire our Unbelief and I am apt to think that you would not so easily have entertain'd great thoughts of your self if you had not look'd upon us as Fools who would take mens strong Appetites for Impulses of God's Spirit and give faith to Wanderers because they are strongly deluded with Self-conceits I confess I wonder how you became so presumptuous as to suppose that we are so stupidly credulous as to believe every man that says he comes from God who besides his Boldness can shew us no reason to think so If you pretend to be sent by God upon a Divine Message you ought to produce your Letters Credential What Miracle have you done since you came into this Country What Blind man have you cur'd with a Word What Lame man have you 〈◊〉 to the use of his feet by commanding him to walk Whom have you rais'd from the Dead by Prayer You say you are Commissionated from Heaven to shew us the true way of Happiness and boast of Authority to give us Laws in God's name and so to rule our
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