Composition still marching away and other succeeding in their rooms if nothing in us were fix'd and immutable we should not only find it difficult to remember the Observations of our former Life but be apt to forget what we our selves were in time past or if Memory be only fading Motion like that which we discern upon the Surface of Water after a Stone is thrown into it 〈◊〉 is impossible to imagine by what Preservatives this feeble Trembling should continue so long as we know we can remember For many years after this Motion must needs have ceas'd we find the Phantasms of things long before past as fresh as if they had but newly happened I will not trouble you Synthnescon said Aristander continuing his Discourse with any more Arguments concerning this Matter The Actions which I have nam'd do prove the Soul to be an Incorporeal Substance it being evident to any Ingenuous Philosopher that no Contexture of Atoms is capable of such Operations and that it is impossible they should be produc'd only by the Motion of Matter agitated But I would adde this to what I have said already That though I do really believe that the foremention'd Arguments are in themselves certain Truths and do sufficiently prove the Immortality of our Souls yet I think God hath given us a higher assurance concerning this Article of Faith then any thing which I have mention'd I mean that our Immortality is better demonstrated from the Resurrection and Ascension of our Saviour then by any Apodeictical Proofs drawn from other Topicks All are not prepar'd for Philosophical Arguments because many of them are subtile and so above the reach of weak Capacities neither are they of force to uphold a Belief in those who understand them no longer then they do carefully attend to the Coherence of every Demonstration Our Saviour rising from the Grave and appearing in the same Body in which he was Crucified both after his Resurrection to many of his Friends upon Earth and after his Ascension to one of his Apostles from Heaven gave sufficient notice that he had overcome the Power of that Death which he suffer'd upon the Cross and by the truth of his glorious Existence exhibited an evident Testimony of the Soul 's Incorruptibility And I must tell you Synthnescon that the conviction which we receive from this Argument doth so far transcend the satisfaction which we find in all others which have been produc'd for the Determination of this Question that Christian Religion may be truly said to have the Glory of giving a just Demonstration of the Life to come and a clear Assurance of the Immortal Happiness of our future state Here Synthnescon reply'd I cannot but acknowledge it Aristander as a very great Obligation that you are pleas'd to allow us the benefit of your Conversation especially at this time when your Repose is necessary to your Health and if it were not for continuing a disturbance I should beseech you to deliver me by your excellent Discourse from the vexation of some Objections which molest my Faith and with which I find my self more troubled because this Article is very Important I understand very well said Aristander that a freedom from Company would contribute nothing to the Restauration of my Health and I assure you that I do not think that those few Hours of my Life which yet remain can be better imployed then in this sort of Conversation and therefore you have a fair leave to propound your scruples Synthnescon accepting this courteous offer began thus I find it difficult to think that the Soul is any Immaterial Substance because I cannot imagine how it should be joyn'd to this Body I can hardly believe that there is any such strange sort of Glue which is able to fasten together two such different Natures It seems to be an odde Marriage wherein so subtile a Principle as you make the Soul should desire to espouse to it self dull Matter and yet if it would contract such an Union it cannot because it would pass through Matter by reason of its all-penetrating nature and so be unable to take such fast hold as to make a Whole consisting of those two Parts which you call Soul and Body I rather phansie an Identity of things exprest by those two names then an Union of distinct parts and suppose the Soul and Body are rather One then United because the Soul which you magnifie so much for its innate Power is not able to perform those noble Operations for which you pronounce it an Immaterial Substance when the Body is distemper'd by Excess of Meats or Drinks or indispos'd by Diseases and old Age. Who is able to discourse rationally when he is drunk The Extravagancies of Mad-men are notorious the Operations of the Intellect wholly cease in Lethargies and Apoplexies and I am apt to argue that as the Soul suffers an Infancy when the Body is young grows more vigorous in riper years becomes decrepid in old Age and is sick with the Body so it also dies with it This Belief receives Confirmation from that which is observable in the manner by which Death seizeth upon us for dying persons feel themselves perish by Degrees they lose one Faculty after another Speech Memory Sight and Hearing And as the particular Senses which are proper to every Organ are taken away by the Prevalency of a Disease so I suppose that whatsoever it is which you call Soul must needs be destroy'd by Death Besides this if there be a Soul it is Divisible and therefore not Immortal as may be perceiv'd in the Motion which continues in the several Parts of a Body when the Whole is cut into pieces What can be the reason of that Agitation but that the Soul being commensurate with the Whole is divided into every Part and so moves them 〈◊〉 while and after some time perisheth being only a mortal Vigour of warm Spirits If it did escape these dangers as you pretend it doth I know not to what purpose it should then be continued in Being for it cannot act out of the Body and having no Operations it must needs be condemn'd to an unhappy Dulness in a most afflicting Solitude It can neither hear Musical Sounds nor see the Beautiful World nor discourse nor converse with others and therefore it is rational to suppose that it doth not Exist at all I must adde also that what you call Soul in us seems to understand that dark Fate which awaits it in Death and that this sad Presage makes men afraid to die If the Soul were an Immortal Spirit able to subsist of it self it should rejoyce to leave this Body and it would find no reason to be enamour'd with it if it be destinated to an Immortal Happiness as you say it is in the Separate state I have heard some say too that if there be any such state 〈◊〉 seems very strange that none of those Millions of Souls which are gone into the other World should return
all that what is not Body is Nothing They stick not to say openly that the name of God was invented by Fear and made use of by Polititians to keep Superstitious people in awe the Reason of which is they are so stupified by a brutish life that they neither mind the soft voice of God which speaks concerning him in the bottom of their own Souls nor hear the loud testimony of his Goodnesse Wisdom and Power which his most Excellent Creation the well-ordered World doth constantly give There are two things which they cannot endure to think of Old age and Death but when they do it is to improve their Luxury by a more greedy fruition of that which will not last alwaies Pleasure being the End of their Hopes they take some pains to accomplish it all the rest of their life being spent in Idlenesse and they are so in love with it that they count it a great pleasure to do nothing and indeed it is but little that they are good for They spend their time in lascivious Dances and amorous dalliance and talk frequently of such things as Nature where it is not perverted blusheth at They drink so far beyond all reasonable measures as if Temperance were a thing capable of being drown'd and they do so perfectly abhor all moderate allowances in eating that they despise that Health for which they must be beholden to restrain'd Appetite They sin in defiance of the Creators Liberality for he hath for bidden nothing but that which hurts us With these and other Instances of furious Lust they do so oppresse the Body that it is wearied out with their Excesses They sleep away the rest of their time that they may be fitter to fin and it serves some of them for a diversion because it draws a thin curtain between them and the remembrance of their daily 〈◊〉 They vex that part of the morning that they are awake with making it a tedious attendant upon their dressing themselves which they perform in a manner so ridiculously gaudy as if they fear'd their vanity would not be known but for the superfluity of slight Ornaments They know no absurdity but a want of outward behaviour which they not contenting themselves with the naturall decencies of prudent carriage do vary many times according to the contemptible humour of their phantastical dancing-masters They are much given to the emptinesse of Complement and Flattery is a Cardinall Vertue Lust is the Root of their slight Loves for they acknowledge no Friendship but Concupiscence They are ignorant of Choice being affraid that Knowledg would torment them In short they live to no purpose but to kill that Remainder of life which is in them and their Sins are their own Punishments For your safe passage it will be requisite that you keep a strict guard upon your Eyes and Eares for they will attempt by wicked Arts to make them Instruments of your harm Drink nothing presented to you in a Golden Cup for they give their deadly Poison in the form of Delicious Wine When your Senses begin to be seiz'd upon with delectable Objects hearken presently to a soft Voice which from within your bosomes will tell you what you should do Be sure you never retire into any of their privacies for there they have such a sort of Nets made of invisible Wires as Vulcan us'd to entangle Mars and Venus when he made a sport of them to the Gods If you accept of any entertainment or taste the Fruites of the Country be as quick and wary as the Doggs of AEgypt when they drink of the River Nilus In the close of his talk he said There is one thing that I might further remember though I need not inform such as are instructed by their own Prudence That the thoughts of the Country whither you are going are of such rare virtue that if you repeat them often you will never endure to stay long in Piacenza much lesse be taken with the muddy delights of it Thus Pancratus ended his talk Urania and Panaretus having stay'd here two dayes being much pleas'd with the Wisdom of Pancratus his Discourses and the sincerity of his plain Love as they were taking their leave and expressing their Resentments of the Civility which they had received Pancratus not knowing to what lodgings they might unawares betake themselves to their great prejudice commended them to a friend of his call'd Eupathus and gave them directions concerning the way to his house which is not easily found in that Country Here the Travailers had a clear Demonstration of the Imperfection of this World where Joyes are shown to us and then snatch'd away For they began to be afflicted with the consideration of those things which but a little before did much content them and they found that the Pleasures which were bestow'd upon them in Pancratus's company attended them only to prepare their Spirits for a greater Grief which they were to sustain in the losse of it Pancratus guessing at their Thoughts by their Deportment which was more Melancholick then ordinarily it us'd to be and being himself as wiling to go with them as they were unwilling to leave him behind he attempted to give them that Comfort which he wanted for himself We must go on quoth he and not be startled when we meet one Dissatisfaction where we look for many and since the general Rendezvous of good friends is only there to be expected where our Journey ends let us comfort our selves all the way with the Hope of what we shall enjoy when we come Home Thus the good Man dismiss'd his Guests having accompanied them part of their way and return'd to his holy Solitude They came in a few Houres to the chief City of Piacenza which was so plac'd that it was manifest they had no regard to any thing else but Pleasure in the situation Upon the South side which they saw first in the midst of a Grove planted thick with Laurells and Myrtills stood a Magnificent Temple which was dedicated to Alypia a jocund Goddesse whom all the Piacenzians devoutly worship in the middle stood a large Altar from which ascended great Clouds being the continual smoake of delicious Odors Upon the East Wall was plac'd the Picture of Aphrodite sitting wantonly in a Charriot drawn not as she us'd to be with Doves and Sparrows but with an Hee-goate and a Boare which at first they judg'd very ill-favour'd but considering the reason of the Device they thought it would serve well enough The rest of the Walls on all sides were covered with the pictures of Naked Women and Boyes Cupid playing many apish Tricks among them A multitude 〈◊〉 Priests attended all clad in Venus Liveries their vvork vvas to make Orations in the praise of Beauty or to vvrite stories of Idle Lovers The chief of them cloath'd vvith a Silken Vest and an Asian Mitre upon his head vvas call'd Trimalcio and vvhilst he sung their Amorous Songs vvhich it vvas his Office to
advantages are ever in danger of being delivered up to their enemy by the traiterous dispositions which are in their own breasts which though they might lurk more undiscernedly before will then be sure to shew what they are He had not neglected several devices to ensnare her affections and she foolish woman not minding the pernicious Hook was catch'd with the splendid baites of Jewells and such toyes which to a woman that esteems it infinite dishonour to be unvertuous signifie no more then Fish-hookes made of crooked pins with which little Children angle in puddles to catch nothing I having taken notice of more then was to my comfort and much distrusting what might follow advis'd her to beware and told her that the Converse of this Gentleman boded more then civil Courtesies and that his frequenting my house was not only in regard to that friendship which had been betwixt me and his Father for I perceiv'd in him towards my Wife more then ordinary observance amorous glances and that he sung wanton Songs which carried such a sense as he could not so well insinuate in prose and I knew he would not have stayed so long where he had very little to do or come so often upon very slender Errands but for some dishonourable respects As my feares encreas'd I often told her of such things as might have prevented mischief if she had minded them as of the treacherous Violation of her Faith which would be as the sting of death in her Conscience the discomfort of those few yeares which were yet to come of my life her own inavoidable Disgrace besides the cruell and unmotherly abandoning of her own Children by most unnaturall Falshood to all which I added those particular miseries which did attend her when she should be deserted by that Villain which she might well expect since base Lust doth use to go out when a little time hath withdrawn the fewell of its violent flames and that she must think he would not stick to neglect her who had before abus'd both her and me She dissembled her purpose till the revealing of it would not hinder its Execution sealing the vain protestations of her false Faith with many Curses which I am afraid she will meet too soon in that place where no blessing will arrive And thus have I told you a Story of a poor man that took into his house a Serpent out of the snow half dead with cold which being reviv'd with the warmth of his fire bit him and his Children to death Here Eupathus broke off his Discourses and having entertain'd the Travailers with a short Supper when the time of the night requir'd it he disposed them in such Lodgings as his small house afforded The next day considering the place to which they were going he gave them notice of some things which he thought serviceable to their Design He begun after this manner You have heard Noble Travailers and seen enough of Piacenza which hath not verified its name with such pleasures as you care for and Vanasembla through which you are to travaile will also make a great show of many gaudy things of another sort which when you examine them will be found to contain but a small matter of substance And there are many persons that will make you believe their Country is the Kingdom of Heaven which will not prove Angels if you look into their manners As soon as you are within the Borders which you will easily perceive for they love to have great marks of division between themselves and their neighbours I would have you turn out of the Common rode upon the right hand and then keeping straight forward you will come to a little House standing in an unsuspected place it makes no great show but is situate in a very healthful aire wheredwells an honest plain man call'd Apiston who hath retir'd thither for his safety He is humble and thinks very meanly of himself but having been often abus'd by such as he believed according to report of others far better then himself he is of late grown wary and doth not now think all those good who though they do not affirm themselves to be so yet give shrewd signes of ambitious desires to be esteem'd so and whilst they think themselves singularly good he examining the grounds of their indulgencies toward themselves finds them to be but such things which are common to good and bad and when he puts them to the tryal concerning any singular thing indeed they are pitifully deficient Having taken notice that Religious pretences are applicable to worldly Interest and having seen many so sordid as to use them accordingly he doth not at all wonder at those actions which men zealously perform sometimes to the amazement of simple beholders who count him very Stoicall because he doth not joyne in such a common applause He is not much taken with Zelots because they have put Uncharitablenesse into their Religion and branded Divine Moderation with the odious title of Lukewarmnesse They often strike at the Holinesse of Morality with illiterate Invectives but have so much more slighted those lovely vertues of which it doth consist in their Immoral practises that they have made themselves ridiculous to wise men by the ostentation of those great pretences by which they privilege their exalted state from the necessity of such low matters But the truth is their estate is not so rais'd as they would have men believe neither are the things which they depress of mean worth for they are too hard and too good to be perform'd by wordy Hypocrites He is one that doth not swallow carelesly all Opinions which those which take up every thing upon trust applaud for great Mysteries having found many of them upon examination to be contradictions to all true Religion When he perceives bold Notions thrown abroad he carries some of them home but never lodgeth any of them in his heart till he hath tried them and found them right by two excellent Touchstones which he hath ever by him I have heard him call them Empsychon and Grapton when they hold not good by this proof he rejects them for Drosse And because they are many times wrapt up in odde embellishments of Fancy and sometimes crusted over with a show of Antiquity he hath an excellent File call'd Exetazon by which he doth pare off the outsides and such things as are fasten'd to them to set them off that so he may the more ingenuously and nakedly take a view of them He is alwaies very suspicious of such as he discovers to be stamp'd with some secret characters of Worldly Interest which though it makes them currant with the Multitude among whom Errour goeth cover'd yet they will not passe with him There are divers select Factions amongst them and they are all as confident as if Infallibility were shared among them and yet some of them must needs be in an Errour for they all contradict one another They sollicited Apiston a great
impossible by making it a damnable sin but to talk of it If they should pretend to admit you to a liberty of discourse you will find but small effect of your disputation for propound what Argument you will they have an universal Distinction call'd Distoma Romphaea much akin to that sharp tool with which Alexander dissolv'd the Gordian Knot and though they apply it barbarously yet it will spoile the best argument And it is to as little purpose to answer any Disputants of theirs for the last Opponent is still a Butcher who instead of Syllogismes is arm'd with an Axe It is not safe for you to stay here where Religion is propagated with Subtlety and Violence because they have no confidence of successe from Truth or Charity Since they saw some dislike in your faces at your departure it is probable they will inquire after you and if they once lay hold of you they will force you to stay longer then you desire in this wretched place Upon this seasonable advice they made haste out of Iconium and Eusebia understanding what was their purpose in Pseudenthea went along with them but Euprepon took his leave of them for having been there formerly he had observ'd such unbeseeming carriages among them that he resolv'd never to come there again They were no sooner entred into Pseudenthea but they saw all the inhabitants flocking together like a company of WildGeese towards a broad place in the middle of their Parish and as they drew nearer they perceiv'd a Stage rais'd pretty high much after the manner of that which Mountebanks do use and Three Men walk'd upon it in such a sort as if they had design'd a strife which of them should most expresse to the life the postures of Mad-men They acted their parts not unhandsomely for besides staring eyes and mouths all foaming with froth they had all the Antick gestures of brain-sick persons Their names as the people said were Mantimanes Exorcista and Panstreblus They were all Mutes till one Cacodaemon in the habit of an old Prophet commanded them to speak The first that began to act was Mantimanes who was much disturb'd with an extreme heat of his Braines and he pull'd out of his pocket an Almanack which was scribled over with divers Horoscopes and other Astrological figures some of them he pretended to be the Fates of Kingdoms others were so particular that by them he could make the people understand every thing that had or should befall them from their Nativity to their Death this they did confidently believe though they knew not why After this he shew'd them divers Looking-glasses in which he said they might see what was become of their Friends in the most remote parts of the World that young Women might plainly discern the Complexion and stature of the Husbands which they were to have with many such things Then calling suddenly to his man Planaster to open the little Window of the Retiring room upon the back of the Stage a little Dove flew out and sitting upon his shoulder put her Bill in his Eare whilst he pretended to listen to her with much Devotion After the Dove return'd Planaster open'd the door and let out a white Doe which Mantimanes had kept tame a good while privately in his house and affirm'd to the credulous vulgar blinded with superstition that it was a Messenger sent from God He receiv'd a Letter out of her mouth which Planaster put in and having dismis'd her he open'd the Letter and having read it to himself with all humble Reverence he acquainted the people that he had obtain'd the favour of God to know many strange things which were to be kept secret at present but which he would reveal in due time and that in the mean while he was to prophesie destruction to the World unlesse they did speedily repent Exorcista had now been awake a pretty while and suspecting by the Prologue which he had heard that a long speech was to follow which would both take up the time and for ought he knew either rob him of the Audience or indispose them to attend his pranks to prevent the worst he began to quarrel with Mantimanes and after some words mutter'd again Exorcista commanded him silence with such a thundring voice that he durst not but obey the force of his terrible Charme Exorcista not doubting but he should gain with the fickle Vulgar what reputation he could make the other lose accosted Mantimanes in very rough language beginning after this manner Thou scorn of Inspiration Thou worm-eaten Vizard of Prophesie Thou old rotten Tripos Thou laughing-stock of wanton Spirits who art more Fool then Prophet but much more Knave then Fool. Thou base Jugler dost thou pretend to tell others their Fortunes having no other way left to mend thy own Thou Beggarly Cheater who hast not so much as the possession of a Cottage on earth dost thou make these people believe that thou hast the privilege to know their concernments in the Fabulous houses of thy Astrological Heavens having no other design but to get a little money Did not you prophesie that the World should end five yeares agon and made the frighted people forsake their Houses and climb up into Trees to see how all things would come to their fatal Period just as the old World did when the Deluge threatned them after another manner Was not it your Brother that a good while since us'd to foretel the deaths of such great men as discover'd his knavery and obstructed his designs and when they had almost out-lived the prefixed time was fain to kill them himself with the help of some Assassinates to make his word good Did not you some yeares since to these very people which hearken to your follies affirm that you could discern between the Elect and Reprobate as clearly as a Shepheard can know a black sheep from the white ones and that you saw invisible Characters of Predestination upon the heads of the Elect and the Reprobates encompass'd with black marks of Damnation Do you not still condemn such as you do not like for Sinners that so they may be guilty of the miseries with which you threaten them Rather then your Prophesies should fail who must be the Executioners of your Wrath but your selves Do not you make a wise improvement of doing Justice to send those to Hell whom you judge worthy to go thither that you may quietly enjoy their Rooms on earth when they are gone Go down lest the People having heard of your madness send you to Bedlam Hold your peace and be gone lest I encompasse you in a Circle of this Holy Wand and conjure out of you that Enthusiastical Spirit which makes you so prophetically mad Upon these words Mantimanes tore off his clothes leapt off the Stage and ran stark naked through the affrighted multitude preaching damnation to all good and bad except such as would follow him which two or three silly Women quaking for fear were
commanded them never to think of being crown'd hereafter except they overcome now and to encourage them to endeavour heartily he hath assur'd them of his never-failing Assistances This is enough continu'd Bentivolio to demonstrate the fulness of his Prudent care and if you remember what I told you before concerning the vast Extent of his great Conquest you will have no reason to think his Attempt ineffectual neither can you frame any Excuse to salve the Ingratitude of those who remain'd disobedient to the mighty Reasons of such incomparable Love but their own extreme Carelesness and base neglect of Consideration For no blame can be laid upon him who had done such wonders that they were sufficient to make the most stupid to mind their most Important Interest After so much endeavour I cannot imagine what Exception you can frame against Anaxanacton's Method but this that he did not offer violence to the Liberty of mens Wills and make them Vertuous whether they would or no which are words incapable of any reasonable Sense If Anaxanacton had put a Necessity upon men to embrace his Discipline he had cross'd his own Design which was by a clear Proposal of a Glorious Immortality to excite free Agents to engage their Choice in a constant use of holy Means to obtain so noble an End Also the Divine Temper of Soul in which all his Disciples find themselves unspeakably happy is such a rais'd Disposition that it is impossible to be reach'd by those who debase themselves by voluntary Sin And the Peace of Conscience and Hopes of a blessed Immortality which Anaxanacton grants as an Antepast of their future Happiness to his Faithful Servants are only the Results of a good Life which is grounded upon a firm Choice and constant Resolution of being Obedient to his Rules I know well that the World hath long since degenerated from the noble Example of the first Converts and that the rare Vertues of the Primitive times are scarce any where to be found in our dayes but we must take heed of accusing Anaxanacton for our own faults When he commanded men to acknowledge his Gospel and told them that it was the only Security of their best Interest yet he let them know that it would doe them no good except they entertain'd it with a very sincere Observance of those Directions which are contain'd in it But as he is altogether to be excus'd we are so much the more worthy of blame both because we neglect the Encouragement which is offer'd by such gallant Examples and because we may make an Imitation of their illustrious Vertues at a far cheaper rate then they could set us Copies This which I have said concerning the Continuance of Sin doth also demonstrate the Justice of those Punishments which you think ought not to afflict the World since Anaxanacton undertook its Restauration He deliver'd his true Disciples from the danger of Eternal Death which is the chief Punishment of Sin and made those less Inconveniences which they meet and patiently entertain upon their way to encrease their more welcome Reception into their Everlasting Home and as those others Antigraphus who will not be redeem'd must needs continue Slaves so being Slaves it is but fit that they should carry their chains But who are they in whose Punishments you do particularly concern your self The Jewish Nation to whom Anaxanacton made the first offers of Redemption There is no reason but they should be punish'd both because notwithstanding the strong Motives by which they were long perswaded to an Emendation of their Lives they grew so extremely wicked that one of their chief Historians thought that if God had not destroy'd them by the Romans the Earth would have swallow'd them and because they did barbarously reject the Terms of Pardon which in a most obliging way were propounded by Anaxanacton As they shew'd themselves incorrigible by continuing wicked after he had for many years in vain attempted their Reformation so it is not only a just but a very proper Affliction with which they are punish'd being not utterly destroy'd but dispers'd into most Kingdoms of the World where they live 〈◊〉 that they might every where remain as an evident Testimony of God's Displeasure against ingrateful Apostates and be a lasting witness of Anaxanacton's veracity who told them before that this Misery would befall them if they persever'd as they did in Disobedience As your Objection includes the rest of the World I must tell you that there is no reason but they should be punish'd too Anaxanacton came not to disoblige men from the Law of Nature but to superadde endearments to its Observance and since other Nations follow'd the bad Example of the obstinate Jews it is most just that they should be their Parallels in suffering You must needs justifie Anaxanacton as altogether unaccessory to their Calamities except you would have him become a Patron of Sin and indeed desire him to nourish with his Bloud that curs'd Root which grew too fast of its self Well well said Antigraphus let the Reasons of mens Degeneracy be what they will you confess the World remains Wicked so that the Proofs of Anaxanacton's success must be fetch'd from that Age in which he liv'd Yes replied Bentivolio but much more from those which follow'd his Death in which they were so considerable in themselves but especially if you take notice of the unparallel'd Method by which his Affairs prosper'd that there is no more cause to put him into a mean Comparison with the most successeful Impostor then there is reason to equal the Follies of Mahomet's contemptible Alcoran with the wisdom of his most excellent Gospel It is a peculiar Glory by which the Discipline of Anaxanacton is recommended to the World that it was neither introduc'd at first nor establish'd afterwards by those ordinary means of Policy or Force His Person was of such little consideration in regard of Worldly extract that he was a Demonstration of the highest Worth invelop'd with the lowest Humility His holy Doctrine was opposite to receiv'd Customs his grave Converse was not set off with a plausible Fashion but express'd such Manners as were scorn'd by the Modish World He neither flatter'd great Princes nor humour'd the mean Appetites of the fleshly Vulgar he perswaded not Obedience to his Rules with the arts of Humane Rhetorick His Followers were discourag'd by Secular Powers their Number lessen'd by cruel Deaths for which Sufferings they could hope for no Compensation in this World And though the Pagan Superstition was encourag'd by the Favour of many Princes supported by strong Armies defended by learned Philosophers asserted by Eloquent Oratours further'd by the Devices of cunning Magicians and cried up by the universal Suffrage of all Nations yet by a Divine Power which fell upon it from the Life and Gospel of Anaxanacton and the mighty Spirit which assisted his Servants the Idolatrous Worship with all its pompous Ceremonies melted away as the Snow doth before
Choice you may obtain that Excellency which is call'd Vertue And this you ought to seek above all the Pleasures in the World because it is the highest Perfection of which we are capable and is absolutely necessary to our Tranquillity the state of Vice being alwayes a Discomposure Since you are made to live in the Company of others like your selves in Nature the pleasure of your Life depends very much upon friendly Society and therefore you must endeavour to preserve an intire Charity with all your Neighbours and as you hope to be lov'd by others you must love them so truly as never to doe that to them which you would not have them doe to you The Rules which concern the ordering of your Actions in all Cases are very many because the Circumstances which make various Cases are infinite and therefore I cannot give you a perfect Catalogue of them all but you are sufficiently supplied with the Holy Gospel of our Saviour which I commend to your frequent perusal and charge you to reade the Commands which you find there as Indispensable Laws not to be talk'd of but obey'd You will hear also soft Whispers from your own Souls telling you truly what you ought to doe in most Cases I have left you some particular Assistances in writing which will direct you amongst other things what Books to reade The Rules which you will be able to frame to your selves by so many Helps you must learn by Experience to apply prudently to all Emergencies of your Life At present I shall only acquaint you with a few Directions which come into my Mind Perform all loving Obedience to your Mother whom I have made your Guardian knowing that now you must look upon her as your Father too Begin as soon as you can to accomplish your selves with those Perfections of which you are capable remembring that Youth is a very Imperfect thing and that the future Hopes of young men do so much depend upon an early Care that the neglect of it doth alwayes make the Happiness of their after-life difficult and in some cases unattainable Whilst you are young you must be afraid of your selves for that Age is so inconsiderate that though it most needs Advice yet it least regards it You know not by how many Years your Life is measur'd and therefore make such use of your present Time that you may not be prevented by Death or hindered by Diseases from doing that which is proper to your respective Ages Take pains to adorn your selves with all the decent Qualities which may make you acceptable to Wise and Good men Be not discourag'd with any Difficulties which you meet in the beginning of your Endeavours neither despond upon the perception of your Imbecillity remembring that there was a time when the most famous Philosophers could not reade the Alphabet Let nothing rifle the Modesty of your Souls which is a connate Preservative by which God hath fortified you against many Enormities Keep the Virgin-purity of your Souls unspotted If you consent to sin you will run into those Errours which you will never be able to forgive your selves whilst you live Bestow so much care upon your Body as will make it a fit Instrument for a thoughtful Soul Know the Proportions of your Meat Drink Sleep and Recreations and do not exceed them Abhor Idleness as the Mother of innumerable Sins but in toilsome Labours remember that the frail Body is not able to hold an equal pace with an immortal Spirit Neglect not Decency in your Apparel Gracefulness in your Gestures or Handsomeness of Speech only be sure to avoid Vanity in them all I would not have you sordid or affectate Take heed of contracting any foolish Habit because it is not only a Deformity but hard to be put off You must alwayes take an especial care with whom you associate your selves for you can no more promise your selves to come away unhurt by Evil Company then you can assure your Health in a Pest-house When you think of disposing your selves in a particular way of Life take that course to which you are most naturally inclin'd a particular Disposition is an Indication of Fitness and when you have engag'd your Thoughts endeavour at a moderate Perfection of Ability to discharge your Undertaking You must not think that you are come into a World where nothing is to be suffer'd and therefore inure your selves betimes to bear little Hardships and since you will be tempted with Flatteries from the way to true Felicity be sure you have a watchful Eye against the Delusions of Sensuality Take heed of being enslav'd with a fond Self-love and of being abus'd by the troublesome effect of it Self-pity or depress'd with too affectionate a sympathy with the mortal Body Endeavour to get Knowledge considering that an Ignorant person is but a blind Beast yet esteem humble Obedience infinitely above the greatest Knowledge and be sure to affect Goodness more then Honour or Riches When you are tempted to be proud remember the fallen Angels and when you perceive Humility disparag'd think of your Saviour Check the first Relishes of Self-excellency which you find in your Souls if they grow Vigorous they will ripen into Arrogant Thoughts and Deportment When men speak of Honour know that they usually mistake it for they make many vain things the Foundations of that which proceeds only from Vertue In your Actions propound to your constant Imitation one or two noble Examples and think often whether that which you doe would please Brave men and judge it a great matter to deserve the Estimation of those who are Good and accompt it a pitiful Weakness of Mind to fall out of your own favour by the Disapprobation of those whom you cannot but despise Look upon Contentment with your Portion as the greatest Inheritance which was ever enjoy'd in this poor World and having a moderate Estate be thankful and know that there only the purest Tranquillity is to be found Be obliging in your Deportment and according to that Revenue which God shall bestow upon you be Charitable to the Poor and let the Measure of your Alms be above the twentieth part of that which you yearly receive Avoid Envy in your way of Life as far as prudently you may if you have any thing that is Excellent you shall be sure to meet it and it is a very troublesome Devil Be strict in the Observation of Temperate Rules for Sobriety is the best sort of Physick and Health obtain'd by it one of the greatest Pleasures in the World Reproch none for their natural Imperfections and let the Deformity which appears in the Evil Manners of others alwayes endear your own Vertue to you and when you see the Unfortunate Examples of dreadful Falls in many whom you thought safe learn to secure your own Station Remember that by reason of Ignorance Incogitancy and Vicious 〈◊〉 men doe themselves more hurt then they suffer from others and therefore learn to watch