thy Footstool Earth the Sea Some drops from thy great Spring The chearful Day Glances from thy bright Eyes the Starry Night Takes from the Spangles of thy Vest its Light All Orders of Created Being say With different tongues thy praises as they may Whatever is or growes or useth Sense Reason embodied pure Intelligence Whatever swimms or creeps or goes or flies Doth when we blesse Thee eccho to the skies us be Thy Works will praise Thee whilst Thou makst At once we find our selves Great God and Thee Men And we poor Men through whose great fault the World Vnhing'd by sin was into Ruines hurl'd Curst because sinners have more cause then you Blest Angels as we can this work to do The Son of God made Man for us forlorn That we might live disdain'd not to be born And when our Staines requir'd a Holy flood He saw our need and wash'd us in His Blood Heaven is new open'd He hath made a Dore For all that do repent and sin no more He by his Love ended the dismall strife Hell's hope is frustrate Death 's the way to Life Which growes Immortall from the hallow'd Grave How can we chuse but sing when God will save For since He designs the ruin'd World to raise It is but just it should fall down in Praise Angells All Heavenly Powers do in Thy Praises meet Archangels throw their Crowns before Thy feet Men Old Patriarchs and Prophets bow before Thee Apostles and the Holy Church adore Thee Angells We offer praise because we kept our Place Men Because we are Restor'd we thank thy Grace Angells 'T is One great Sun whose Glory shines so bright In Heaven Men. And fills this lower world with Both By Thy blest Influence O Holy Dove Light Men Men are inspir'd Ang. And Angels taught to love CHORUS We blesse Thee God the Father of us all And celebrate the Worlds Originall The Heavens and Earth made and restor'd by Thee Joyne Praises in a gratefull Harmony Accept our thankfull Hymne though such poor laies Fall infinitely short of worthy Praise And since Great sourse of Being we can never Praise Thee enough we 'l sing and praise Thee ever After the Song was ended they spent the rest of the Afternoon in the spacious walks of a fair Garden and by various discourse made Theosebes bring forth those rich Treasuries of Divine Knowledg which he had laid into his Soul by frequent Meditations in the same place When the Evening began to spread her duskish wings they hasten'd to Phronesia's house and took Theosebes along with them When Supper was ended Nicomachus desired leave that he might propound two or three Questions to Theosebes which being chearfully granted he begun thus I have been told quoth he in Vanasembla that if one do but desire and entertain a purpose to go into your Country that he shall be carried thither immediately without any more adoe No quoth Theosebes all Forreigners must take the paines to travaile or else their Wishes and Resolutions will never bring them hither If I be not misinform'd your Experience will witness what I have said to be true you found not the passage free from all difficulty But the Borderers especially one call'd Hemicalus who though he dwells near unto us would never come among us hath rais'd many ridiculous and false tales concerning Theoprepia Others quoth Nicomachus say that you live a very Melancholick life in Eusebia They were never there which told you that quoth Theosebes you have seen the contrary They are unreasonable people who condemn such as they do not know We do not live discontentedly for then we should be miserable neither do we abandon Joy for so we should become Stones if we would live without the sense of humane things we should be forc'd to pull our Hearts out of our Bodies But we know that there is a sort of Masculine Pleasure which doth recreate and ennoble the Soul and we dare not sink our selves in the Voluptuousnesse of Sense lest we should stick fast in Mire as we have understood that they all do who will know no reasons or Delight but such as are derived from brutish Rellishes and dull correspondencies with the Worse part You take great paines for Knowledg quoth Nicomachus Is Wisdom so difficult or must you needs know every thing why do you do it Because we believe quoth Theosebes that God will not accept of Ignorance for a good Plea But they say quoth Nicomachus that your labour is never at an end There is good reason for that quoth Theosebes for our state consists in habitual Goodnesse and that is not to be attain'd without many Acts and besides this we seek a noble prize of our diligence Eternal Blessednesse Is that then quoth Nicomachus the great End of all your Industry Yes quoth Theosebes But methinks we need not doubt said Nicomachus but God will give us that although we should not strive so much for it because he knows that we are weak No said Theosebes we have no hope to make Imbecillity the refuge of Idlenesse since we find God is ready to help us to do all things that he requires of us But what need you be so careful every day said Nicomachus Because quoth Theosebes we shall be judg'd for every day But what need you do this more then others said Nicomachus Many do not trouble themselves so much Because we see said Theosebes that many are stupid and mind not their concernments and we have no such esteem of those whom we pity for their Errours as to make them exemplary to our selves Why quoth Nicomachus do you often vilifie the Interests of this world as they say you do Because quoth Theosebes we see them desert those who have courted them with most servile affections Since you have attain'd a great Perfection quoth Nicomachus why do you trouble your self any further Some think you are more burdensome to your self then you need to be To this Theosebes replied They which do but imperfectly understand their own condition cannot so well pronounce concerning others but I am assured that if I should slack my endeavours to grow better I should wax worse and so fall into a doubtful hope of Happiness and after that into a certain fear of Misery Those which resolve to sit down upon the Hill side will never reach the Top and if they fall asleep there peradventure they may tumble down again I despair of obtaining my End which I have told you but by Perseverance and I have no hope of that but by vigilant Care and constant Progressions There Nicomachus broke off his discourse praying pardon of the Company that he had continued it so long and by his speech occasion'd their silence and since it begun to be late Phronesia acquainted the Company that if they pleas'd she would waite upon them the next morning to the healthful Plaines of Sophrosyne and desired Theosebes to make them one more with his company The Noble Travailers
a great part of Anaxanacton's Dominions as is known by the Story of Mahomet Bentivolio perceiving that Antigraphus had made an end replied in these words Though there are many things in Christian Religion for that is but another Name of Anaxanacton's Discipline so Mystical that their full Sense is above the reach of our Apprehension yet nothing can justly be esteem'd unreasonable because we are not able to fathom it since we know that Inferiour Beings cannot adequately comprehend Superiour Though it is very common with foolish men to quarrel with those Methods by which God prosecutes the Design of their Happiness and to cavil at those Notions wherein the most important Truths are contain'd yet I think those which you have impugn'd so agreeable to right Reason and that no Instrument could have been more prudently contriv'd to promote the Salvation of Mankind then the Death of Anaxanacton and that it was not unsuccessefully applied to serve this most noble Design and that the Effects which were produc'd by it were never equall'd by any other Invention is the first thing that I will endeavour to shew you and adde to what I have said already concerning this Matter answers to all your Objections and afterward I will satisfie you as to the Truth of the whole Story of Anaxanacton When Man came first into Being he was God's Creature and so oblig'd by the strongest ties to acknowledge him for his Soveraign Rector He who made all things having an indubitable Right to give them Laws The universal Creator according to his Divine Prudence inscrib'd natural Rules upon Mens Hearts so making them in part Laws to themselves and superadded some Positive Commands as further significations of his Will He knowing that he had to doe with considerative Natures not only engag'd them to observe his Laws by the good Condition into which he put them but added another strong preservative against Disobedience by annexing to his Commands Punishments conditionally threatn'd Which was a rare Expression of the Divine Goodness for God did so take care that the false Hopes of Impunity might not bring into the World first Sin and then Ruine But rash Men slighting their Duty notwithstanding these Obligations to the contrary rendred themselves obnoxious to the Punishment of an Ingrateful Rebellion and it was then just with God who is the Lord of Punishment to inflict the Mulcts which were due upon the contempt of his Precepts But he considering that it was a thing worthy of the benign Creator rather to repair his work by an After-provision of his Wisdom then to desert it to that Ruine which was the effect of its own Folly determin'd to restore the degenerate World and upon Terms which were fit for him to propound to admit Offenders to the benefit of Reconcil'd Favour The Sins of the World being an unspeakable Affront to his just Authority and an open Scorn put upon his most excellent Laws he saw it was reasonable that Men ought not to be pardon'd but in a way by which the Divine Honour might be repair'd his Government acknowledg'd the Righteousness of his Injunctions vindicated Obedience restor'd to its due Estimation Rebellion condemn'd and put to the highest disgrace and Offenders by the assurance of Forgiveness perswaded to return to their Duty and so that base thing Sin be rooted out of the World Now Antigraphus if you will give me leave to use a few words more continued Bentivolio I will demonstrate to you that these noble Designs could not have been accomplish'd any way so well as by the Obedient Life and Holy Death of Anaxanacton You must know that he came into the World at such a time when Wickedness had advanc'd it self to a height scarce parallel'd in any Age and when that Nation which did most of all others pretend and had the greatest reasons to be Examples of Vertue had not only dishonour'd it by Vicious Practices but had slurr'd their Rules with such false Expositions that they had represented the Observation of their genuine Sense as unnecessary Anaxanacton appear'd upon this Stage as the Champion of Obedience and by an unspotted Conversation made a publick Defiance to the prevalence of Vice subdued the Power of bad Example and reveal'd a dear Regard of the Divine Will when all the World slighted it overcame the Temptations of Sin and condemn'd those Customs which by a continu'd repetition of wicked Actions do propagate hurtful Examples and having given all sorts of men a full knowledge of their Duties by his Excellent Discourses and shewn the way to the most noble degree of Vertue of which as I told you before his own Life was the Beautiful Image he reprov'd the disobedient World with such Authority that he amaz'd the most Obstinate and perfectly reclaim'd the Ingenuous who wanting good Information sinn'd only of Ignorance but now reform'd themselves willingly since they knew the danger of their Errours Anaxanacton having proceeded so far his Life was improv'd to the utmost Justification of the Supreme Law-giver and now he laid it down that by his Death he might make a further Reparation of the Divine Honour and a fuller Expression of his Charity to Humane Nature His Death was a common Penance of Mankind in which Divine Justice made the Sins of the World to meet as in an Expiatory Suffering which his Love made him chearfully endure having voluntarily put himself into the place of Sinners and he was not unwilling to bear such shameful Torments as were ever look'd upon as the Punishments of Sin and the visible Effects of God's Displeasure Thus his Cross became a publick Vindication of the Divine Justice to which all the World was obnoxious and it was a great Augmentation of that Disparagement which he had cast upon Sin by his Holy Life For none could receive the true knowledge of this wonderful Action and remain so stupid as to think still that Disobedience is a Trifle which was thus expiated or so unreasonable as not to conclude that the Wound was of a most deadly concernment which could not be cured but by a Balsam made of such precious Bloud How can any man think that it is a cheap thing to sin when the dearest Son of God was buffeted crown'd with Thorns and then nail'd to a Cross for it The Saviour of the World had reason to expect that when some men saw and others heard that the hard Rocks clove and the dull Earth trembled at his Death and that the dead came out of their Graves that they would awake out of their deadly slumbers and not only think of relenting a little but melting themselves into an ingenuous Sorrow for their former Enormities now begin a new Life according to his Directions who died for them and by his Death shew'd them not only the depth of his true Affection but made it the greatest endearment of Obedience letting them see that it was so necessary to their Happiness that it is neither possible nor fit that
doated and I perceiv'd it was counterfeit I understand the meaning of God's declarations now and see that he never meant to compromise with Hypocrifie and to patronize the bare show of Goodness I see that none can be made partakers of eternal Bliss without a holy life which is the proper express and only proof of inward goodness If God had not made it necessary by his declarations yet the nature of the State it self makes it impossible to be otherwise and I find this verified in my self for being void of such Dispositions as are the just preparations of that Incorporeal state I feel my self unfit to live happily out of this Earthly Body I have built upon Quick-sands Colax and now the Wind ariseth and the Land-flouds 〈◊〉 me my house begins to fall I imagin'd my self to be one of God's Elect and thought that to be a sufficient ground of Hope because divers told me who had seen the Eternal Rolls that his choice is Absolute But I doubt now my name was never in the Book of life and if it be I am sure I cannot find it But my misery is the greater because that which hath deluded me all this while is the only Refuge unto which I can betake my self and that is Vain Faith and as I talk'd formerly of believing Contradictions or any thing I see now that I must do so still if I will attempt to comfort my self for I have all the reason in the world to despair Colax was much astonish'd at this talk and perceiving that his company afforded no consolation to his dying friend he went home but they say that the sad condition of Tuphlecon made such a deep impression upon his Soul that he took his bed immediately Colax had no sooner left the Room but a dismal company of gastly attendants who had waited all the while at the door camein the chief of them were Phrictus Odax Thanatus Krimatophobus and 〈◊〉 Tuphlecon had no sooner espied them but he fell into a swoon his spirits returning after a while he cryed out for his old friends Tharraleus Philopseudes Hyperoncus and many others But when he perceiv'd that none answer'd his call a deadly sighing seiz'd upon him and after many deep groans mix'd with horrid Exclamations he dyed much after the manner of those disconsolate people which break their Hearts with Grief As soon as the newes of Tuphlecon's death was bruited abroad and it was known in what a forlorn sort he left this world the Kenapistians began to suspect That Vain Faith will not serve the turn in the other and That such a Confidence as doth not subdue Sin will not suppress Fear and That such as live wickedly will be forc'd to think themselves miserable at their death The Storm approaching they saw that their constitution was only made to endure Fair weather and that they were destitute of a Defence against Afflictions and Death Now they wonder at the folly of their Credulity who believed unreasonably That they should be excus'd for sinning against their Conscience because they felt its remorses when it was abus'd and they find that what they counted Repentance was worse sin and what they thought an alleviation is a great aggravation of their burden both by a greater vileness of the Sin and a proportionable Guilt And now they are all appall'd with a great doubt concerning their Faith and are affraid that a careless life will bring them into such a condition that they shall have much ado to believe themselves wel against the force of such Reasons as are the demonstrations of an unhappy state Here Ontagathus ended his Story and craving pardon for the tediousness of his Relation because they had laid their commands upon him to make the Report he added If you desire to go further to inform your selves more fully concerning the Kenapistians I will attend you No no said they all we have heard enough already and the time of the day requires us to return to our Lodging at Philoxenus his house and if your occasions give you leave to go along with us we shall be glad of your company I will go along with all my heart replyed Ontagathus he is my very near neighbour and to morrow I have purpos'd to spend my time in Agazelus which as I understand you intend to visit before your return It were too long to give an account here of the several discourses which pass'd between Philoxenus and his Guests who were much more welcome because they brought Ontagathus with them whilst they made a review of their Travailes to collect something from the consideration of mens various Tempers and the Events of divers actions to improve their Understandings as also to commit to Memory the more remarkable passages and to entertain themselves by way of recreation with talking of what they had seen therefore I will passe them over and relate what happen'd in Agazelus Ontagathus rising more early in the morning then his usual time because he was loath that those whom he desired to attend should stay for his company came to them a little after they had made themselves ready and though they were pretty well wearied with going up and down and more then sufficiently glutted with Vanasembla yet they were unwilling to go away before they had seen Agazelus which was talk'd of as the Glory of Polyglotta Ontagathus to make the way less tedious and to prepare them for a sight of Agazelus by a previous description of the place gave them as they went along a brief account of the most remarkable things which he had occasion to observe when he was amongst them He began thus Through the midst of the chief Street runs a swift Brook call'd Picrudor the Water is often troubled and alwaies bitter It hath drown'd many for when a man chanceth to fall into the Stream it carries him away with such violent force which it hath by reason of its coming from steep Rocks that his recovery is impossible Upon the banks of this Rivolet is built a large House much after the fashion of a Labyrinth and some call it so because of the resemblance but the true name is Mataeoponus The keeper of it is known by the name of Lerocritus He hath two Servants Antilegon who looks to the doors and to keep out such as he suspects to be no well-willers to Agazelus and Amphisbeton who shows the Rooms It is much frequented by Disputants and I pretending to be one got in As I passed through a narrow Court which had been paved with a rough sort of Pebbles but was then overgrown with sharp Thistles and stinging Nettles I came to a wide Room call'd Logomachia an open space in the middle led to the upper end where stood Lerocritus his Chair many seats being plac'd upon both sides of the Room It was very large for as the times go they are no Christians which cannot dispute and indeed since the practise of Goodness was left among them it is the
that Nicomachus had not quite discharg'd his Task being interrupted by reading the Letters which they receiv'd from Theosebius and therefore desired leave of the Company that he might resume it They consented and Nicomachus was voted to his Chair again by an unanimous voice of the whole Company and Theonoe having given order that none should interrupt them Nicomachus proceeded after this manner Though I have sufficiently declar'd the Imperfection of my Wit in offering at the Recital of such a noble Story yet since I sin only because I would be obedient I will briefly give you the last part of that Discourse especially because I esteem that which was then said to be very pertinent to the Vindication of Anaxanacton's Honour from the foolish Cavils of some Pretenders to Wit who take it for a great piece of Ability to find faults where there are none and think they deserve Applause when they merit only Scorn for saucily deriding those things which they ought humbly to adore Antigraphus as I was going to have told you being desired by Eugenius to express his Mind addressing himself to Bentivolio began thus It 's true I am not satisfied with your Discourse Though you have adorn'd the History of Anaxanacton with plausible Colours yet I cannot but think that many of them may 〈◊〉 be rubb'd off I will not trouble you with a punctual Enumeration of all my Doubts only I shall crave your pardon to touch upon some things which most offend me What you have said concerning Anaxanacton's Birth his Miraculous Actions his Resurrection and Ascension is utterly destitute of any known Parallel and methinks it requires a vast measure of Credulity to make men believe a Report so strangely incredible For my own part I desire to be told how I may assure my self that those parts of your Story are true That Notion which you put upon the Death of Anaxanacton whose bloud was shed as you say as an Expiation for the Sins of the World and that he offered himself upon the Cross as a Propitiatory Sacrifice seems to be clogg'd with so much unreasonableness that I cannot but disbelieve it I look upon his Crucifixion as a means both wholly unnecessary and altogether useless and so very unfitly applied to any such purposes You make use indeed of various Expressions to magnifie the advantage of his Death and say the same thing in different words yet in my mind it fits none of them Sometimes you fansy his Sufferings as a placatory Oblation and so make his Cross an Instrument of Atonement between an angry God and trembling Offenders But with what probability can this be affirm'd For can he truly be said to be Reconcil'd who not only was never angry but whose Divine Nature is utterly incapable of such a low Passion Sometimes you explain the same point by the Notion of Redemption and would have us look upon the Life of Anaxanacton as a Price paid down for the reinfranchising of inslav'd Men. I confess I wonder at this as much as the other for to whom should this Price be paid To God How can that be since you say that he gave this Anaxanacton his dear Son as a Ransome for Men and so make him the Purchaser Which cannot be admitted neither for to what purpose should he give him unless it were to buy what was his own Men could neither give nor sell themselves from God if they did the Deed was Invalid because he can never lose his Right by any foolish Act of his Creatures They could not be taken from him by force because he is Omnipotent If he receiv'd a Price for them it seems he did not Redeem but Sell them The Price you speak of could not be paid to the Devil for God only whose Law was violated had Right to take Punishment of his offending Subjects and if the Devil had any hand in the Torment it was but of an Executioner deputed by God Besides all this Anaxanacton could not be truly said to have bought Men for he himself as I have heard affirm'd that God gave him freely that part of Mankind in which he claims a peculiar Interest The Sense which you would express by using the word Satisfaction is liable to as great Difficulties If God would not forgive sinners till he had receiv'd Satisfaction he lessen'd his Goodness which you say is Infinite Or if he would needs have Satisfaction yet why should the most Innocent Anaxanacton be expos'd to scornful Tortures in the stead of such as were notoriously guilty Although that Generous Prince was so good-natur'd as to offer it yet it was contrary to God's Justice to receive such a Cruel Compensation and it seems to have been too excessive an Anger conceiv'd against the Sins of the World which could not be appeas'd without a Sacrifice of Humane Bloud the Use whereof you did but now condemn in the Heathen Religion What Satisfaction was due I do not know but it seems to follow from your own Principles that Anaxanacton could not pay it for you acknowledge him to be a God and if you think to take off this Inconvenience by laying it upon his Humane Nature I must tell you that it could not make Satisfaction for the Defects of others because all that it could doe was but its own just Duty I am confirm'd in this Opinion of Anaxanacton's Death proceeded Antigraphus because I perceive but very small Effects which it hath produc'd towards the Melioration of the World since he left it If he had deliver'd the World from Ignorance by his Gospel and redeem'd it as you say he did from Sin by his Death how comes it to pass that many Nations are not acquainted with his Laws and that most of those Countries which have receiv'd that knowledge are as Wicked as those which have not Some of them complain of Anaxanacton's Discipline as a heavy Yoke and pretend that their Disobedience is necessitated because his Commands are so strict that they cannot be observ'd Whether this be true or no I know not but that they are not obey'd is but too evident by their contrary practices We see also that the World is vex'd with those Afflictions which you call the Punishments of Sin as Painful Diseases Devouring Plagues Bloudy Wars Intolerable Famine Implacable Death and Dissentions Irreconcilable entertain'd by those who though they glory in the Pretense of being Anaxanacton's Disciples yet having torn off his known Badge Mutual Love and despis'd his gentle Spirit all the World perceives that they have nothing but his bare Name and that they have so confounded his Doctrine by quarrelsome Controversies that they themselves can scarce tell what it is I doubt concerning the Truth of that Relation which you made of the Success which he had for a while and if I should grant it to be true yet I must tell you that it did scarce equal what hath accompanied the Designs of those whom you call Impostors some of which have gotten Victory over
up of Outsides not reproving those who would have God serv'd with Bodily instances for so he ought to be as is declar ' d in the IV. Book but those who neglect the Spirit of Religion For a Good man as Hierocles saies most excellently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Offers himself for a Sacrifice makes his own Soul the Image of God and prepares his Mind and makes it a fit Temple for the reception of Divine Light 131 Idiopathy from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It denotes mens particular Affections peculiar Tempers Inclinations and Persuasions with which they are so inamour'd that many times with much Passion and little Reason they condemn others that are not prone to sympathize with them 171 Inganna Craft See Forzario 31 Irene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace a Virgin which towards the further end of the Holy Rode presents the Travailers with Garlands of Amaranth Peace and Tranquillity are the fruits of Perseverance in a good course of Life 280 K KAlobulus a Good Counsellour from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32 Kenapistis Vain Faith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at large described in the III. Book 115 Kiskildrivium an insignificant word used by Erasmus in one of his Epistles and is of as much sense in Speech as Transubstantiation is in Religion 166 Krimatophobus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear of Judgement an inseparable Companion of Hypocrisy 155 L LAbargurus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that greedily receives Money and will do nothing without it The name of a Corrupt Judge 32 Lampromelan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly bright partly dark So is Death which is represented by the River so call'd Book IV. for it is dark as it obscures the Bodily Life and bright as it draws the Curtains of Eternal Light which shines upon good Souls in the other World 281 Lerocritus a Judge of Trifles from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is zealously busy about little arts and things 156 Lestrygon The Lestrygones were a barbarous sort of People which Thucydides lib. 6. saies he knew not whence they came nor whither they went They infested Sicily and Campania in Italy Homer in Odyss 10. tells us how they us'd Vlysses and his Companions 25 Leucas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a white Rock or Promontory of Epirus not far from Actium from which Lovers us'd to throw themselves that they might be freed from the madness of impotent Love They fail'd not of their Cure for they commonly broke their necks Of this Ausonius in his Cupido cruci adfixus makes mention Et de 〈◊〉 〈◊〉 Leucate minatur 〈◊〉 Lesbiacis Sappho 〈◊〉 sagittis of whom Menander in Stobaeus lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 Logomachia Controversy about Words by which true Philosophy is made onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain noise and 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain talk as Saint Paul saith 160 Lusingha Flattery 80 Lymanter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer 155 M MAngibella a good Eater 83 Mantimanes a Mad Prophet 139 Mataeoponus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labour in vain 156 Megabronchus one that hath a great Throat from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 Megalophron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly one that hath a Great Mind but here it signifies one that hath high Thoughts concerning himself and doth much relish his own Worth 195 Melita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Care 179 Metamelusa from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that takes thought afterward and signifies in the II. Book Late Repentance 91 Metanoea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance Change of Mind Second thoughts 199 Miasmasarkos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defilement of the Flesh with bodily Sin which the Ranters Modern Gnosticks have patroniz'd as a more rais'd strain of Religion as their Predecessors of old 168 Microcheires from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smallhanded The old name of Polyglotta which had much Religious Talk but few Good Deeds 114 Misokalon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hates Goodness 59 Moira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fate Destiny to which Hypocrites are apt falsely to attribute their Wickedness which ariseth from the choice of their own Wills and is confirm'd by many voluntary Acts. 153 Morophila from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that loves foolishly as some Parents do their Children whilst they take much care of their Bodily accomplishments but neglect to perfect their Souls with Vertue 92 Morosophus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a half-witted man one that hath some Wit which is in a Fool 's keeping and of which he maketh a perverse use 123 Morpheolus from Morpheus the Minister of Sleep an Attendant upon Luxury whom I have described in a particolour'd Mantle according to that form 〈◊〉 Habit in which Philostratus in Amphiar saith he was painted of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a careless garb having a white garment upon a black one to signifie as he thought the Vicissitudes of Night and Day which follow one another at no great distance for except those which dwell near the Poles that of Homer is applicable to all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83 N NArcissus One that was in love with his own Shadow It is but a common Story but it is too pertinent where it is applied for as Philostratus saith in his Icones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He 〈◊〉 over the Spring taking pleasure in the contemplation of his own Beauty What else do they who spend their time between the Comb and the Glass as 〈◊〉 saies 80 Narke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cramp-fish which benums the hands of those that touch it Here it signifies Dull Sloth which throws the Powers of the Soul into a heavy kind of Sleep and makes it unactive 178 Nemesia and Nemesis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indignation and Revenge 42.66 Neurospasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puppets or things which though they seem to act of themselves are only moved by unseen Wires or Strings 148 Nicomachus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that Conquers in fight In the IV. Book he represents a Good man vanquishing all sorts of spiritual and fleshly Tentation 178 Nynhapanta from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All at present One that tempted Nicomachus with the Pleasures of this present World 178 O ODax form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tooth It signifies in the III. Book the sharp Remorse of an Evil Conscience 155 Oictirmon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Merciful person 15 Ommelion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eye and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun a Sun like Eye or
mischief to mankind then the raging Sea is to a Country when it hath broke through the guard of the Banks But well knowing how comfortless that Pity is which doth not relieve those of whom we have compassion he resolv'd to undertake the pursuite of Inganna and if he possibly might to take her once more or to hunt her so close as to drive her out of the Country and at least as he went along to undoe her works to undeceive the people and having tryed his utmost to hasten according to his promise towards Vanasembla That he might overtake the Fox before she had Earth'd her self he thought it was not amisse to send Hue and Crie after Inganna and that she might be more easily known one of Kalobulus his servants put into it this short Description of her Person and Manners If any chance to meet the famous Inganna lately broke loose from her Keeper let them take heed they be not cheated themselves and for the benefit of others bring her prisoner to the Castle of Haplotes where they will find a great reward for their paines She is known by these marks She hath such squint Eyes that none can tell which way she looks She hath two Tongues and a great faultring in her speech She is covered with a party-color'd Mantle which she changeth continually into divers fashions She often wears a Religious Mask and goes very seldom with naked Breasts but it is not for Modesty sake yet sometimes she doth She loves to walk in the night and is never without a dark Lanthorn In the day-time she may be seen in Tradesmens shops especially such as have half-lights She attends all sorts of Manufactures and teacheth Artificers to adulterate every second pattern of their works She frequents all places of Commerce for few bargains are made without her You will not fail of her where you see any take up great summs of money with an intention to break If you hear any man give another such Counsel as serves his own ends but hurts his friend that ask'd it no doubt he is one of her acquaintance There is no servant that hath learn'd to cheat his Master but is one of her Disciples If you meet any that complain of divulging their secrets or the denyall of money which they bad intrusted with a false friend they can tell you where she dwells If you find broken promises scatter'd upon the ground you may track her by them Be sure to enquire for her of such as speak with many protestations and forget not to search where you perceive great shows of Honesty So having sent a discreet messenger to raise the Beast which he purpos'd to Hunt in order to his design he declar'd his Resolutions to Erotocleus and Kalobulus and having given them thanks for the noble Courtesies with which they had entertain'd him he pray'd them to dismisse him with the same good Affection assuring them that whereever he should be he would never forget the Obligations which their Friendship had put upon him Whosoever had been present when Erotocleus and Kalobulus heard this unwelcome newes they might have seen in a lively Representation how hard a thing it is to Ingenuous Spirits to part with such a Friend whose singular Vertues have engag'd their Affections For they having plac'd Bentivolio in the most inward room of their Hearts when they saw that the time of his departure was come complain'd against the rigid Lawes of Place which confine us to such a narrow compass that many times we have not liberty to be where we most desire They resented a separation from Bentivolio not only as a streight Imprisonment but as a Cruell sort of Death But though by reason of their Passion they forgot that it is not by Chance but Design that Good men are disper's upon the Earth that like greater Stars mingled with smaller they may Illuminate and Adorne the ruder parts of the World yet when they recollected themselves they made use of their Philosophy and were Obedient to those Precepts which require us to preserve an Equality of Temper in all the Changes of our Life lest by repining when we are deprived of some Benefits which we formerly enjoy'd we take an unjust Occasion to neglect our Gratitude for having been happy so long And perceiving that Bentivolio's stay was burdensome where he thought his presence not so usefull they gave him a constrain'd leave to prosecute his own most noble Resolutions only Thrasymachus who could not so suddenly bear a Divorce from one whose Vertues had stollen away his heart had leave to accompany him so long as till Bentivolio should desire him to return Inganna kept on her former Course being entertain'd by some of her old Acquaintance where she remain'd undiscovered a great while and by her secret negotiations corrupted the Inhabitants of Argentora of which Bentivolio was forc'd as he went along to be sad a Witness As he and Thrasymachus were riding through the Woods with which that Country doth abound in a place where the Bushes were thick and tall they heard a dolefull cry which by reason of the feeble softness of it they guess'd to be the last breathings of some dying person Spurring forward as they were directed by that sad call they soon perceived a dismal occasion of such a lamentable sound which was a young Virgin in the hands of two cruell Murderers who were appointed for the Concernments of another to take away her life and hide her Body where it should be in vain for any to seek it Being come to a place which they judg'd meet for the purpose one of the Villains having base desires of another sort which he meant to satisfie first was attempting that dishonour which the Hangmen of Rome us'd to perform upon Virgins before they were executed because till then their Law permitted them not to be put to death The Lady was so enfeebled with crying and striving and fear that she was scarce able to defend her self any longer Bentivolio with a loud voice call'd to the Traitor saying Hold thy hands or I will cut them off At these words he being somewhat startled and forc'd at present to give an unwilling obedience without the least respect to one whom he judg'd much unworthy to speak after that manner to him resolv'd to make him eat them up again but a few blowes which he received made him very sensible of the folly of his thoughts though the death that went along with them made Repentance too late for him The other Villaine would have saved himself by flight but Thrasymachus pursuing him spoyl'd his running by a blow upon his right Leg. They preserv'd his life both that he might be a Witnesse of the Wrongs intended and a means to discover the Wicked Authors of such a barbarous Plot. The Gentleman who had appointed this Murder had ordered three Horsemen to follow at an undiscern'd distance to know whether the design took effect which they were to secure if
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
a more firm credit to Divine Revelation I am not of that facile Faith which makes men believe that for which they have no rational ground and to every thing which can show that my Brother never denies Faith-We do both of us fear that such as cavil at any Divine Revelation are either dull in their Understandings or vitiated by some perverse habit of Affection and we can name many who have been counted Philosophers who scrupling at these things have given credit or at least pretended to do so to others far more unlikely Is all this true quoth Bentivolio to Alethalogus who ftood by Yes Sir quoth Alethalogus For though I pretend to Reason yet since I grew acquainted with Revelation I find no cause to complain but much reason to rejoyce for it doth clearly direct and strongly assist my Faculties in the attainment of that which my Nature doth most rationally desire It doth present such noble Truths that I cannot entertain or improve my self better then by devoting my mind to the Contemplation of them I perceive then quoth Bentivolio that you are not so in love with your Philosophical Authors but that you have reserv'd good affections for the Book call'd Hierographon Alas Sir quoth Alethalogus it is not the first time that this Question hath been put to me by such as have received false information concerning my temper of Mind and course of Studies Those Heathen Books which I esteem at a higher rate then those who undervalue them because they never read them or have heard others speak against them do fall short of these Divine Writings both in that most of them give but a doubtful notice of Felicity and all of them discover a great imperfection in the directions which they give for the attainment of it So that what was desirable before to my Nature and probable by such Arguments as I could frame is now fully credited by me for the sake of Divine Testimony What was granted as possible before is now revealed to be What I did but wish formerly I do now believe the doubtfulness of my guesses being taken away by the certainty of God's positive declaration By this help I can determine my Belief which unassisted Nature could not do because it did not know the mind of him that made Nature besides this I can perform that which I could not before because I had not such instruction or incouragement That you may not retain any doubt of me in this point I will be more particular in my discourse The Philosophers were very uncertain in their Opinions concerning the Reward of Vertue Some of them assign'd none to it In which they were sufficiently to blame for will any man undertake a long Journey in which he must suffer many Inconveniences having propounded to himself no valuable Recompence of his paines Is any person in the world so foolish as to set no other end of his Travaile but that he may be wearied Others indeed assign'd a Reward to Vertue but with such uncertainty of being attain'd that it would not answer the Objections nor support the industry of such as should endeavour for it For when a man should have taken all possible paines to become Vertuous they could not assure him that he should be Happy making Felicity to depend upon worldly Prosperity and openly asserting that if that fail'd the most Vertuous man would become Miserable and therefore durst not pronounce him Happy before his death not knowing but that he might become unhappy before that time It 's true some of them knowing the Uncertainties of this world did more wisely place their Felicity in the securities of an Immortall state in the other and took the paines to write Books to perswade men to believe the truth of their Opinion But besides the weakness of many of their Arguments which were far enough from Demonstrations and capable of Objections hardly to be answer'd by them they themselves did speak so doubtfully sometimes of their own Faith that it must needs make the belief of others to stagger It was an Opinion which they wish'd to be true but many of them were not assur'd but that it might be false As any body can see a vast difference between beautiful Speculations and a firm Faith so their desires which produc'd in them some raw hopes of Immortality were so chill'd for want of certain Revelation that it was very difficult to ripen them to any vigorous Expectation The Great Tully who talk'd of a foresight of Immortality doubted whether the acceptablenesse of the Opinion had not made him believe an Error and in stead of proving it to be a Truth he was fain to say only this That the pleasingnesse of this Faith made him not only willingly to believe but also firmly to resolve that if it was an Error which did so delight him he would not be convinc'd of it while he lived I know not what made the excellent Socrates say at his death That he hoped to go to good men but durst not affirm it too confidently But peradventure it was only his Humility and knowing that there were two contrary states in the other world he doubted whether he was worthy to enjoy the best It cannot be denied but that some were very confident of the truth of this good newes and that not only single persons as Cato and Cleombrotus but some whole Countries as the 〈◊〉 instructed in this point by Zamolxis are reported to have slighted this life in hopes of a better And others as the Pythagoreans and the Platonists were so well assured that an Immortal enjoyment of God was their Happiness that they esteem'd their life below not worth the having but as it referr'd to a better by way of preparation But how few were they in comparison of the vast multitude of incredulous Philosophers of whose vitious lives I cannot but think their unassurednesse in this matter to have been a great cause Being no better ascertain'd concerning their Reward they must needs want sufficient Motives to Obedience and being destitute of a steddy expectation of Immortality they could pursue Vertue but a little way For when the sweetnesse of Allurements made a strong Tentation to return to Vice by a gust of offer'd Sensuality how should they but faile as to a power of abandoning present Joyes though they were besmear'd with sin who did not much expect any future Compensation of their Self-denial When Aristotle said that Young men were not to be admitted to his Moral Lectures did he not tacitely confesse that he had not perswasions strong enough to subdue their vitious Passions I might also adde here the Diversity of Opinions concerning Felicity found amongst those which could not but think that there was some such thing Whilst one said one thing and another another the By-standers would be apt to think that there was no such thing as Happinesse since those which pretended to be the wisest men in the world could not determine what it
signifying a thankful consent to a motion which contain'd so much Civility they ended the Conferences of that Night In the Morning Phronesia rising something earlier then ordinary though she was never late in bed having prepar'd all things necessary for their Journey conducted her friends towards Sophrosyne with such a convenient Equipage that they easily perceived that true 〈◊〉 extends it self to all things They came in a little time to the borders which were adorn'd with plenty of ancient Trees and having travail'd a little way through the 〈◊〉 Woods they came to old Sophron's Seate His house was built with the plain stone of the Country not adorn'd with Pillars of forreign Marble or rich Columns of Corinthian Brasse nor furnish'd with the over-worn Statues of such as had nothing else by which they could be remembred neither were the Rooms furnish'd with stately beds of Ivory or golden Goblets in stead of the trouble of such dangerous household-stuffe they had plain Utensils and were serv'd in Earthen Vessels were content with a little and form'd their desires according to the proportions of true Necessity One of Sophron's Sons for old Sophron was dead that had in nothing degenerated from his Father met them in one of his Walks and conducted them into his House where they found all things appointed with respect to a decent Soberness and saw that they were as far from Sordidness as from a luxurious Delicacy After usual salutations and civil entertainment perform'd after the manner of Sophrosyne Bentivolio according to his custom enter'd upon discourses sutable unto his design and acquainted Sophron that as amongst the many singular Courtesies done to them by Phronesia they esteem'd it a great honour to be accompanied by her to his house so he desired Sophron to favour him and his Friends with the knowledg of their Manners and the reasons of their Discipline which they had heard to be the most conformable to Humane Nature of any in the World I have nothing to say replied the Modest Sophron in praise of our Customs in comparison of others but what they are you shall soon know Since the Roots of Immortality wither'd in Paradise Life hath not been purchasable in Fee-simple and therefore our Ancestors took thought how they might improve their Time during their Lease and perceiving that they were to enjoy it in joynt-Tenancy with the Body they took what care they could to make it least cumbersome to the Soul that the Spirit might be more content to dwell with it and more able to accomplish its actions without disturbance from such a dull Companion The chief thing which they found advantageous to these purposes was an universal Temperance and this they esteem'd necessary to their Design both because some in a very short time forfeit their Lease of life by the neglect of Moderation and though a longer space was allowed to them they foolishly shorten it and scarce out live the time of a Gourd and others so disenable themselves by the Effects of Intemperance that they live to as small purpose as if they had never been born and in the close die as unwillingly as a Beast catch'd in a snare Health is our Pleasure and our Riches Content with competent Portions We emulate nothing but the Simplicity of our Ancestors we think that we then enjoy our Body as we should when we keep it subservient to a thoughtful Soul We look upon it as an Inne where we are to sojourne a few dayes and provide such accommodations as are proportionable to the stay which we are to make but our principall Employment is to prepare our selves for the estate which awaites us at Home and to do such things here as will prove beneficial to us when we come thither All that we desire by the way is a healthful Chearfullnesse and a serviceable Temper and these we obtain and secure by denying satisfaction to all unreasonable Appetites which as we have observed wheresoever they are indulg'd destroy those who are so foolish as to be in love with them If the Instances be lawful in which men please themselves we wonder why they transgresse their Bounds for then they displease and since God hath commanded us not to passe the limits which he hath set we esteem it most unworthy to offend because he never forbids till the Excess hurt us When men chuse unlawful instances we are astonish'd at their brutishness because the allow'd are better besides that they leave no gall in the Conscience If men pretend a joy in such freedoms as they fancy and then rifle to themselves we think they are sufficiently punish'd for their boldness by the sad dyscrasies of their wrong'd bodies as the Surfets of Gluttony the Vomits of unmeasur'd Drinking the Crudities of indigested Varieties which are the Rootes of afflictive Diseases unclean effects of bestial Lust dishonorable Sickness sleepless nights disturb'd Dreams and untimely Death besides what is to be expected in another World Whilst we see such things to be the necessary consequences of a dissolute life we please our selves in a sober preservation of our bodily Comforts and what we have we enjoy without the checks of a discontented Soul ours must needs be far from reproching the Pleasures which it help'd us to procure we preserve and recover the Body by the Soul a discreet observation of our Constitutions is our chief Physick Whilst a Holy Soul dwells in a healthful Body it hath an Antepast of their future and better Conjunction The Sensitive part is apt to be mistaken and frequently makes the Soul suffer for its Errors and therefore we keep a strict watch upon its Tentations lest it exceed due Proportions in the Quantity of Meats and Drinks or be too curious as to the Qualities of either As we avoid Excesse so we are carefull to use things which administer proper Nourishment and of those we think our selves well provided if we have such as secure our End the End of Eating and Drinking is Health and the End of Health the employment of Soul and Body in worthy actions We are not troubled with the incivility of offering great measures of drink by way of Complement we esteem it no great Courtesie in any man to invite us to drown our selves either in Water or Wine It is a great abuse of good nature to please another with our own hurt and no lesse folly to pretend a regard to some friends Health and at the same time to despise our own We care not for delicate Odours sweet Herbs are enough and in stead of curious Meats and Drinks we chuse those which have a less troublesome preparation and give more natural satisfaction Yet we are not ignorant that there are different Tempers of Body and Uses of Life and therefore we can tell how to allow that to others which we take not to our selves but we are wary also to distinguish between the true Infirmity of a weak Stomach and the Curiosities of a fantastical Palate Hunger
God which was able to supply more necessities then humane Nature was ever troubled with I went away fully resolv'd in my Mind because I saw it was no disparagement to God to make the world after the forementioned manner since though he had not given them all things immediately or at once yet he had put all necessary additions so far within their reach that the want of more perfect Happiness should not be laid upon him and that he had most justly resolv'd the Condition of men should be Imperfect if they were Slothfull or Malicious I perceiv'd also that Want was requisite to make us understand the Benignity of his Supplies and that without complaining since he had provided them in abundance and created the courteous hands of Charity to bestow them where they were needful I understood 〈◊〉 that God had by this means cast a great honour upon us that he would not so complete every thing which belong'd to the excellency of his work but that he did leave something undone that we might be co-workers with him towards the perfecting of the Universal good and so have a more honourable share in it Whilst by this means I saw a Divine lustre reflected upon the condition of Men yet I could not but take notice that Charity was the great Globe of light where all those beams were fix'd and that whilst it did glorifie Vertuous persons by shining in them that of all the Vertues it self was most glorified Who can consider the Nature of Charity and not see that God hath singled it out of all the rest of his creatures and made it his Vicegerent in the Royal Office of Love and as trusting it above others hath made it the sole Treasurer of those Mercies which he intended mediately to bestow How can I but extoll that Vertue which God hath magnified and which is of such important use that it seems necessary to support the defence of the Supreme Goodness For though that hath prepar'd all Blessings in plentiful measures not only with sufficiency to correspond with Want but also with superabundant fulnesse to administer to Delight yet without this key which unlocks those Repositories where they are laid up the Poor which most need them would never be able to come at them The truth of this is manifest if we look into those parts of the world where Charity is not entertain'd for in those places Ignorance Poverty Sicknesse Complaint Disorder War and all manner of defects ruine the Happiness of Mankind But where she is received there Knowledg Plenty Health Amity Peace and all good things abound for she carries her Treasures with her and doth most freely impart her Stores because she counts not her self a jot the richer for them till they are distributed She plaines all the unevennesses of Fortune with a merciful hand and smooths all the Wrinkles which seem to be in the inequality of worldly 〈◊〉 and so answers those Objections which otherwise would be made against Divine Providence whilst one man hath more then another and makes the Poor content that the Rich should be their Stewards and the Rich much more Rich whilst they make themselves poorer by giving away a considerable part of what they have Upon Hunger and Thirst she bestows her Corn and Wine She would esteem her Wooll good for nothing if the naked did not want Clothes She frustrates the dreadful threatnings of Beggery with her Money and makes the Iron fetters of Captives to fall off with the force of Gold and Silver The Sick want no Visits whilst she can go her self nor Medicines or Attendance as long as she is able to procure them Strangers have not leave to ly in the Streets for she takes them into her House or a convenient Hospitall provided for them with all necessary Accommodations The cold Winter prevailes not against such as have no Fewel because she hath lard up enough for them in warm weather Desperate Debtors are hindred from cursing God and their Creditors in Prisons for she either perswades those to whom they owe to forgive them or payes their Debts She bestows Knowledg upon the Ignorant with meekness formes the rude and composes the disorder'd with prudent instructions She passeth by Offences committed against her self and hides with candid Hope such faults as she cannot presently mend and where any Good is begun she helps it forward toward perfection She reconciles the differences of Mankind with discreet interpositions and having done what good she can to particular persons she seeks out waies to advance the Publick Good And by a divine Fulness would like an inexhaustible Spring send forth Streames continually to replenish all the Wants of men but that they obstruct their passage with unworthy Damms and yet she makes a shift to get over them conquering all Evil with Good The World shall sooner want empty Pitchers then Charity will want Liquor or Affection to fill them up all times being her Opportunity all occasions an Invitation and whosoever pleases her Guests Charity makes her self a great high Priestesse offering up prayers continually for all the World for whose Good she is not unwilling to become also a Sacrifice and having made all that dwell in the same Nature her Children she would gladly like a true Pelican feed them with her bloud And as she lives to no other as her main End but to do good for she esteems it all Glory to be an instrument in Gods hand to further the good of others so she counts it but congruous to her Nature to be willing to dy not only as Pylades for his friend 〈◊〉 but rather as Damon for the more useful Pythias taking it for a sufficient price of death to lose her own to save their lives which will be more beneficial to the world This makes all the World in love with a Charitable person when they see him they behold the true Volto divino drawn upon his face and think that God is come down to them in the shape of Men. This puts an awe upon his presence and makes his Example reverenc'd They cannot think upon him without love and admiration they know he is worth ten thousand Vulgar Souls and strive for him as their common possession expecting as great a darkness to seize upon them by his loss as the Earth would suffer if God should extinguish the Sun and is so endear'd to the Neighbourhood that if any place should endeavour to wooe him from them they would esteem it as great a wrong as to divert a common River This Grace tun'd the Harp of Orpheus and was the life of the Pythagorick Musick which made the dull Stones dance into order and sweetn'd the very Beasts out of their roughnesse There was nothing in those dayes which durst be so ill as to disobey the precepts of one that was so good Finally Being sensible that this was the highest obligation of which humane kind is capable though they are naturally afraid of Death as the
resolve those Questions which are propounded to them I suppose Roger Bacon's Brazen head was some such thing By this Art the Brachmans whom we must not think to have been Magicians made Boys of Brass which serv'd in their Meat and fill'd Wine to the Table when they entertain'd Apollonius It may be that by a Resemblance of this rare Philosophy the Laplanders make Iron Frogs which hop upon a little Drum whose Head is fill'd with many barbarous Characters drawn with bloud and as they rest upon different Figures enable those which look upon them to divine concerning Wind and Weather and direct them concerning Fishing and Hunting Why may not the Laplanders fansy some of the Figures in 〈◊〉 Zodiack to be Frogs as easily as others can see Fishes there Who knows but the Piper of Halberstade was of this Profession and had some Talismans in his Pocket when he drove the Rats into the River and the Boys into the Hill Thus Nectanabo a glorious Instance of this Heavenly Skill made Ships of Wax no doubt under the Influences of Argo and then drown'd them by which means he sunk those of his Enemies as Witches make Images of wax under some Malignant Aspect and then prick them with Pins or melt them when they would afflict or destroy those persons which are represented by them As Experience doth manifest the Truth of these Effects so he says the Reason is evident from the Nature of Resemblance which draws the Power of the Stars to Bodies which are imprinted with like Figures to themselves imagining vainly that because some Inanimate things do bear the Images of others that have Life that the Figure doth both form the Matter because Toads are sometimes found in the midst of a firm stone and give it Operation because Plants are sometimes Medicinal to that Member of Humane Bodies which they resemble not considering that those small particles of Matter which have a Vegetative Power are also endued with a plastick Virtue by which they form themselves into those Figures which are suitable to their Natures So the Seminal Atoms which are preserv'd in the Ashes of a Rose in a Glass are rais'd through the assistance of Fire into the colour and figure which the Flower had before it was reduc'd to Powder He doth not mind also that many things which are mark'd have no Operation upon those living Creatures to which they are like and that where they have it is God's care of our Good who by these external Signatures hath given us notice of the Virtue which he hath put into the Nature of things as by the red Drops which are visible in the Stone call'd Heliotropium he hath shew'd us with what we may stop bloud and without which Natural power the Figure which he talks of would doe no more good then soft Butter will stab a man being made up in the Figure of a Dagger But that which he says concerning their deriving a power from above by the similitude which they have of some Celestial Figure is most ridiculous for who knows not that hath ever look'd upon the face of the Heavens that the Scorpion in the Zodiack is no more like the Scorpion in the Earth then a Cat and that the sign call'd Aries resembles a Bull as much as a Ram And what thing is so different from another but they will be able to reconcile it in their great Fancy who imagine the Seven Stars to be a good picture of a Bear So a Jewish Astrologer pretending to reade the Destinies of Kingdoms in the position of the Stars form'd each Star into such a Character as fitted the Notions which he would have express'd by the word which was to be made up of them and another possess'd with a different Imagination makes other Figures of them and so spells the same Stars into other Syllables and at last reads them into a quite contrary sense to the former But Anopheles supplying the Defect of Real similitude with Imaginary is so abus'd with this idle Fancy that he thinks those men to have but a weak Faith and small Learning that do not believe that all such as are born under the sign of the Ram will be meek like Sheep and those which had the Lion for their sign will be valiant So all that had the ill luck to be born under the Dart of Sagittarius must be kill'd and all those suffer Shipwreck whose Nativity was so dispos'd by the Bucket of Aquarius He tells the World that all and only such as receive influence from Virgo in their Birth shall have disshevel'd Hair be Beautiful and Modest and have no Children giving us leave to infer that no Ethiopian no Mother no Whore ever had the Virgin in their Horoscope I should have wonder'd that any man could found a Belief of such strange things upon so weak Principles but that I remember how this vain Resemblance fansied against all sober Reason hath abus'd conceited people in other Cases So Ananias Jerancurius thought he could explain the Prophecies of Daniel and St. John by the Figures of two Fishes which were taken up not very long since one upon the Coast of Norway the other of Pomerania which he might undertaken as rationally as another could perswade himself that we are to reckon just so many years from the Death of our Saviour to the World's End as there are Verses in David's Psalter Thus some have pretended under a pleasant Influence from some jocund Constellation to frame a piece of Iron which should make a Woman that pass'd over it to laugh and sing and have boasted that from a sad Planet I suppose it must be Saturn they will draw such a Melancholick influence into a Load-stone that being laid under the bed of a Woman that is not Chaste it will make her talk in her sleep and confess her sins or fall out of her bed especially if she put off her left shoe before her right I am glad said Philalethes continuing his Discourse that these Fancies make you merry for Bentivolio and Amyntor could not forbear laughing I was afraid you would have been wearied for I made my story the longer because Anopheles will not converse freely with such as you are and takes a great pride in concealing the Mysteries of his Admirable Art and will by no means profane them or expose them to Contempt by Communication for the supposeth they are Curiosities unheard-of before his time and which none knows but himself But since your Patience holds out so well I will also give you an accompt of Scepticus He is one of the Buffoons general to this wild Company and hath accustomed himself so long to believe or dis-believe any thing that he is now not much unlike those people who having lost their Palate by the Malignity of some Disease are not able to distinguish the various Relishes of good or bad Meat His chief Employment is to make a strange kind of Balance according to some Rules which he hath
sake but since you promis'd Obedience when you made us your Judges submit to your Censure and be assur'd as to the Apprehension which you have for us that all the Affliction which we shall endure by way of Sympathy will be only to enjoy a great Pleasure whilst we hear you discourse I should not replied Nicomachus make any more Objections against my Duty for such I esteem whatsoever you are pleas'd to command me but that besides what I have told you already I can remember nothing but the story of Anaxanacton which Eugenius who had but an impersect notice of it requested Bentivolio to relate to him and since you are acquainted with it already I 〈◊〉 that I am fairly excus'd from the Rehearsal Do not hope to save your self thus answer'd Theonoe nor believe that any Ingenuous Persons can be wearied with a Story which is fill'd with the greatest Accidents that ever happen'd in the World though they should hear it often As no other can equal it in the Importance of the Matter so I make no doubt but that in Bentivolio's Narrative it is accommodated to a very pleasing Method I see I gain nothing said Nicomachus but loss of Time by the Delay of my Obedience I might have perform'd a good part of my Task if I had begun sooner and therefore I will make no more Excuses He proceeded thus As Bentivolio and Eugenius were walking one day in a Summer-Gallery which was built after the manner of the Lycaeum where Aristotle convers'd with his Peripateticks Eugenius having heard Bentivolio in several Discourses make an honourable mention of Anaxanacton and being not very well acquainted with his story desir'd Bentivolio to give him a fuller Information concerning the Life of that most Excellent Person I would doe it with all my heart said Bentivolio if my Power were correspondent to my Desire of your Satisfaction If Anaxanacton would please to bestow upon me a Volto divino a favour which he is reported to have done the Prince of Edessa when he pitied the disability of the Painter whom he sent to take his Picture it would be easie for me to perform this Task by shewing you his fair Image Whether it be true or no that the Glory which ray'd from Anaxanacton's Face dazell'd the foremention'd Painter I do not know but I am sure there are none who have seriously contemplated his Incomparable Perfections that can think they have a sufficient Skill to describe his just Character Some things in his Life are so great that they are too big for the Capacity of ordinary Apprehensions and those Heroical Pieces which do fill it up are so many that it is difficult to remember them all But since I have had the Happiness to see some Memoirs of his Life written by his Friends who knew him by intimate Converse from the time of his publick Actions till his Death I shall be able to make a Relation by which you will perceive that you never heard such things spoken of any other Person But because it will be too long added Bentivolio to walk till I can finish this Report we will sit down Hereupon the Company took their Seats and Bentivolio began thus The History of ANAXANACTON I must first acquaint you with the manner of his Birth which possibly will awake your Admiration when I tell you that his Mother was a Virgin it being but fit that he who was Lord of Nature should be born out of its Ordinary Course This is something strange I confess said Eugenius for it is a thing which hath no parallel Example Yes it is strange replied Bentivolio but not at all incredible to you Eugenius or any else who acknowledgeth a God How easily can he who fram'd all things out of Nothing make the Womb of a Virgin pregnant without the Contact of two prolifick Sexes or if Conception be accomplish'd according to the more common Hypothesis it is not unreasonable to suppose that he who appointed such rare effects to be produc'd in a way so unlikely that none are able to give a rational accompt of what they know to be done by it can as easily doe it by some other This Truth was sufficiently justified to all the World Who should doubt of it Jews or Gentiles The Mother was assur'd of it by an Angel and told how it should be brought to pass lest her Modesty should afterwards have taken offence at such a strange Accident Her Country-men the Jews had no Reasons to disbelieve that a Man might be born of a Virgin who knew by Revelation that the first Woman was made of 〈◊〉 Rib and whose Fathers saw Aaron's Rod long after it was cut from the Tree both Blossom and bear Almonds who were told by the Omnipotent God that the Messiah whom they had for many years expected should be the Son of a Virgin and were further assur'd that Anaxanacton was he by a Quire of Angels who to doe Honour to him as soon as he was born celebrated his Incarnation with holy Carols and being favour'd of God by an early Information to understand the great Concernments of his Nativity did not only adore one whom they were commanded to receive as their Prince but did charitably make known to Men the Happiness which was befallen them by this Divine Off-spring of the Virgin-Mother The Gentiles could not rationally doubt of this great Truth for a very considerable part of them who inhabited the Eastern World by an Instrument suitable to their way of Life had notice of his Birth for whilst they were observing the face of the Heavens by the peculiar Rayes of a new Star devoted to this holy Use they were directed to find him that was so strangely born As the Divine Benignity did thus take care to let them know the way to that Excellent Person in whose Appearance all the World was deeply concern'd so this general notice being given them by such extraordinary means oblig'd them to believe what was told them particularly concerning the manner of his Birth Thus by this first Intelligence given to simple Shepheards and the learned Magi God made Anaxanacton known betimes to the weakest and wisest of Men and yet lest any Doubts should remain in the minds of the scrupulous World concerning this point Anaxanacton took away all difficulties from their Belief exceeding the Wonder of his Nativity by the Miracles which he perform'd after he was born especially after his Death and left none but the Malicious so stupid as that they were not able to conclude that he who could revive the dead with his Word and raise himself out of a Grave after he had been buried three dayes might easily begin his Life in the Womb of a Virgin But since I must discourse to you of that afterwards I desire you at present only to think with your self whether since the Heavens were at this time adorn'd with new Luminaries and the Celestial Inhabitants came down in visible shapes and express'd the Nobleness
Ascent into Heaven and but that I have been more then sufficiently troublesome already I should willingly understand by your means what success his Gospel had in the World If you had not made this demand replied Bentivolio I should have perform'd what you desire this being a Part of my Story in which the Accidents are so considerable that they are very well worth your Knowledge and bear such an important Relation to the Whole that they are a clear Demonstration of its Truth Anaxanacton having at his departure commanded his Servants to stay at Hierusalem then one of the most noble Cities in the World and there to await his further Orders concerning their future Actions after a few dayes when they were all Assembled in one large Room accompanied with many worthy Persons who were true Lovers of this good Prince Anaxanacton according to the Promise which he made at his Translation sent a divine Spirit who descending with a noise much like the blustring of a violent Wind appear'd in a cloven form of Fiery Tongues and resting upon them presently expounded the Mystery of this 〈◊〉 Appearance by inspiring them with Ability to speak divers Languages and so gave them power to teach all Nations in their own Tongues that Holy Gospel which concern'd all the World to know being the Method of their Eternal Happiness They being thus appointed begun presently to execute the Office to which they were deputed by their Master and having dispers'd themselves into many Kingdoms they related the Story of Anaxanacton publish'd the Gospel which he had made a Catholick Law gave them the true meaning of every Precept in plain Interpretations making known the Promises whose Truth he seal'd with his Bloud and besides the venerable Sanctity of their Lives verified their Authority as their Master had done before them with divine Works They vanquish'd Devils silenc'd Oracles reproch'd Idols reprov'd Vice and commanded Men in Anaxanacton's name to amend their Lives and threatn'd the Disobedient with Eternal Misery if they continu'd in their Impenitence The Converted World receiv'd their Message with a sincere chearfulness and in a short time a great part of Asia Europe and Africk submitted themselves to the Discipline of Anaxanacton call'd themselves by his name chang'd their Religion abandon'd their Gods and despis'd all other Interests but His Gospel and laid down their Lives as Witnesses of their true Faith The greatness of this sudden Victory is more admirable if you consider that the Truth of this Divine Revelation did not only gain Credit with the Common sort of People but master'd the Reason of most learn'd Philosophers overcame the Policy of gravest Senatours conquer'd the Spirit of the most valiant Commanders out-witted the Cunning of subtle Conjurers and making Proselytes to it self in all Climates convinc'd the Pagan Emperour who then rul'd the World by such loud and magnificent Reports that he would have inroll'd Anaxanacton among his Country Gods which though it was hindred by Anaxanacton who would not be rank'd with such contemptible Rivals and oppos'd by his Ministers of State for politick Reasons yet within a small compass of Years that Empire which gave Laws to all the World submitted it self to his Government and the greatest Kings esteem'd it their chief Glory to be Subjects of Anaxanacton and they testified the truth of their Estimations by building magnificent Temples for the more convenient Reception of his Worshippers bestowing upon his Ministers great Revenues offering up their daily Prayers to God in his great Name celebrating his Love to the World with grateful Hymns consecrating much time to the Remembrance of the more observable Parts of his Life and making such honourable Commemorations of his Death and Resurrection as were suitable to the Mystical Import of those noble Accidents thinking and that truly that it was but a just Gratitude to doe all they could to make the Name of Anaxanacton the greatest thing that ever was talk'd of in the World Though I must tell you continued Bentivolio that this was not a more proper expression of deserv'd Love in men then a necessary piece of Divine Providence for though Anaxanacton was veil'd awhile with the contemptibleness of a Low estate yet it was not fit that the Obedience of his Humility should be unrewarded nor the Greatness of his Glory long obscur'd For he was that Prince who not long after the Creation and immediately upon the Apostasy was promis'd as the Redeemer of Mankind was the Hope of the Patriarchs the Theme of the Prophets the Fulness of the Law the Substance of all Shadows the Summe of the Gospel the true Teacher of Wisdom the Planter of Holy Discipline the Glory of the Jews the Morning-Star of the Gentiles the Joy of Good Angels the Terrour of Devils the Lord of both Worlds the Heir of all things the Head of the Church and to end my Story that Divine Person in whom the Faith Love Hope and Thoughts of all wise and good men did rest satisfied and for whose more glorious Appearance which he promis'd at his departure all good Spirits in Heaven and Earth do continually pray After Bentivolio had discours'd so far he took a small Book out of his Pocket written in Greek by four of Anaxanacton's Friends and gave it to Eugenius both as a Verification of his own Report and that by the perusal of it Eugenius might more fully inform himself in the incomparable History of so rare a Person Bentivolio holding his peace Eugenius and all the Company gave him thanks only Antigraphus who came in a little after he had begun to discourse did it not so heartily as the rest having possess'd his Mind with Prejudice against many parts of the Relation which he had formerly heard and alwayes oppos'd As they walk'd in the Gallery for they had left their Seats Eugenius perceiving some disturbance in Antigraphus his Countenance having civilly express'd his conjectures ask'd him the Reason of his Dissatisfaction Whilst Nicomachus pronounc'd these words a Gentleman came into the Walk and having saluted the Company in the name of Theosebius he deliver'd a Letter from Bentivolio to Urania and another to Panaretus wherein he entreated him and Nicomachus to make haste to Phronesium and another to Sympathus from the Prince of Theoprepia in which he commanded him to invite Theonoe and Irene to come to his Court and desired them to conduct the Lady Urania thither also with all Respect due to a Person of her Quality This news was welcome to them all to the Gentlemen because they were going to a place where they were sure to enjoy the best Company in the World and to the Ladies because contrary to their Fears they should not be left behind especially to Urania who did very passionately desire to see Bentivolio Whilst they were expressing their mutual Resentments of their common Felicity one of Theonoe's Servants call'd them in to Dinner When the Cloth was taken away Urania began to call to mind
they should be sav'd without it Thus was Sin 〈◊〉 by Anaxanacton's Death and when he had discharg'd this Office Men could not doubt of being pardon'd through his Mediation for he told them that his Death was a Propitiatory Sacrifice offer'd in the name of Sinners and that his Bloud was shed as a Federal Rite by which according to the known Custom of the Eastern World who by Bloud did usually ratifie their Leagues of Friendship he confirm'd the Promise of Pardon which he had formerly made in the name of his Father and seal'd his Gospel which was a Covenant of Love and contain'd the Grant of our Peace in stead of the bloud of Beasts with his own But that I may end this part of my Discourse let me tell you also that the Death of Anaxanacton did both naturally augment the pitifulness of our General High-Priest who by the Experience of Afflictions learn'd to compassionate his suffering Friends Anaxanacton also made it a rare Example of that Patience which he knew his Followers would need to support them against those Affronts which he foresaw would be put upon them by such as having no love for Vertue themselves would hate it in others and being more in number would be alwayes able to doe them mischief and be instigated to persecute them with more rage by their own Vices which were perpetually condemn'd by their excellent Lives Thus also Anaxanacton gave his Friends a fair encouragement to suffer chearfully seeing their true Lover to have led them the way and being assured that neither Shame Pain or Death could obstruct their Happiness all of them being hallow'd by the Patience and overcome by the Faith of their Victorious Prince As by this which I have said concerning the rare Use which was made of Anaxanacton's Death you may easily perceive that it was so far from being Impertinent that it demonstrates not only the greatest Love but an equal Wisdom in the Designation of it to the fore-mention'd Purposes so you will see that the great Import of his Death is not improperly express'd in those Notions which you dislike if you will have the Patience to understand the true meaning of those common 〈◊〉 Reconciliation Redemption and Satisfaction when they are applied to this Affair Reconciliation must be explain'd according to the Notion of Displeasure of which God is capable He is then said to be Angry when he Punisheth and as it is natural for men to be afraid when they have transgress'd the Law of their Supreme King so it is just with him to be angry at their Offences that is to punish the Offenders and he may very well be said to be Reconcil'd when he doth not lay their Sins to their charge and to receive them into that Favour which they forfeited when he doth not inflict the Punishment which was deserv'd Thus the Notion of Reconciliation is very proper and not at all the less intelligible though God is not a passionate Being and the Effect of our Saviour's Mediation is equally valuable For whilst the Sinner is liable to an unspeakable Torment his condition is as miserable as if he who is provok'd to inflict it were subject to wrathful Affections since he knows how to doe it with a serene Justice and the Courtesie of the Intercessor is infinitely obliging notwithstanding the indisturb'd temper of the Divine Nature because he saves the Offendor from a dreadful Punishment and since the unpassionate King would have inflicted it without the foremention'd Interposition he which is pardon'd need not scruple to say that his God is reconcil'd to him by the Death of Anaxanacton You will also be satisfied as to the Notion of Redemption if you consider what is meant by that word when it is us'd in this matter For it signifies that Anaxanacton by his Death restor'd Mankind to Liberty that benefit which poor Slaves receive when they are deliver'd from a miserable captivity by the payment of a summe of Money We were enslav'd to the Devil who had tempted us from our Allegiance to God and perswading us to follow his Counsels and the Conduct of our own Lawless Appetites had put upon us by degrees the Shackles of Habitual Sin and expos'd us to the danger of Eternal Death How unmercifully this Tyrant us'd his Captives by the exercise of his usurp'd Power whilst they languish'd under the fear of Revenge to be taken upon them by God from whom they revolted I told you before Now though no Price was paid to the Devil for none was due yet since Men were freed from his intolerable yoke and sav'd from the Miseries which they endur'd and the further dangers which were justly consequent to their Obedience to the Devil for they were willing Slaves and though they were abus'd by him yet they deserv'd to be punish'd severely as voluntary Fugitives from a most Gracious Soveraign God may very well be said to be their Redeemer and Anaxanacton to have paid a Price for them since it pleas'd the Father that his dear Son should be their Deliverer and since Anaxanacton was not unwilling to submit to hard Terms for their Recovery The propriety of this Expression and the fitness of this Means of our Liberty will be yet further apparent if you will take notice that the Bonds which tied us in Slavery were our own Wills engag'd to a course of Disobedience by the prevalence of fleshly Tentations and whilst the Enemy of our Souls gave us leave to enjoy the Pleasures of Sin he made us believe that he lov'd us more then God though by indulging to us our Lusts he did us no other favour but to kill us with sweet Poison and mix'd Delusion with our Ruine over which also he and his malicious Associates devillishly insulted That we might be reclaim'd from such pernicious Folly the Eternal Father and his dear Son made an unparallel'd Demonstration of amazing Love to shame us out of our continuance in that dishonourable Vassallage wherein we foolishly serv'd our own and our Creator's Enemy For Anaxanacton came and perswaded the unhappy Rebels to return to their Loyalty and died upon a Cross before their faces to procure their Pardon after which they saw their Fetters fall off repented of their rebellious Folly return'd to their lawful Prince and could not but look upon him that made them as their Redeemer since he had perswaded them into Liberty by such a charming Argument and they call'd Anaxanacton's Bloud the Price of their Redemption because it was such a potent means of their Recovery Indeed Anaxanacton not doubting but this would be the happy consequent of his undertaking told his Friends as he was going to the Cross that when he should be lifted up there and had thence made manifest his own and his Father 's ardent affections to our Restauration he should draw Sinners up to him that is impress such a deep Sense of grateful Love upon their Souls that they would now willingly obey one who had after
such an obliging manner attempted their Freedom They needed now no other Argument to disengage their Minds from the power of their false Apprehensions when they saw themselves invited to the Service of their good God and to abandon the Tyrant who kill'd them at the perswasions of one who to shew how truly he lov'd them died for them Besides all this I could tell you Antigraphus that Anaxanacton might properly enough be call'd a Redeemer that is a Restorer of happy Liberty for another great Reason which is because he did not only out-wit that cunning Serpent by his Prudence but overcame that strong Enemy by his Power and rescu'd captive Humanity and punish'd him for the wrong which he had done in seducing his Father's Subjects from their Obedience which was all the Price due to him for the Slaves whom he first took unjustly and then us'd villanously This is a plain Answer to all those little Cavils which you made against the Notion of Redemption and if it satisfie not you must be forc'd to stay till Metaphorical Expressions be cur'd of their old lameness and so grow able to doe that which they never did yet that is to run upon four Feet The Method of your Demands requires now that I take out your other scruple concerning the Satisfaction which God is said to have receiv'd in the Death of Anaxanacton This Doubt is founded upon a Defect of Knowledge It was most fit that the Supreme Lord being wrong'd should appoint his own Satisfaction and since he made choice of the obedient Death of his dear Son why should he not accept it as a Propitiation for Sinners and give leave to Anaxanacton to nail their Bond to his Cross he having pay'd what was demanded by the Universal Creditor Whereas you phansie it is a Diminution of the Divine Goodness not to pardon the Sins of the World without such a strange kind of Compensation I must tell you that it was not fit that so high a thing as God's Authority which was denied should have no Reparation nor that Men should be tempted to Sin by perpetual Impunity so since the Eternal Father willing to condescend to fit Terms of Reconciliation was careful to find out what we could not have thought on or if we had durst not have propounded it spar'd not his own Son but gave him to suffer so many Reproches and so much Torment for our sakes he testified more love and endear'd himself more to us then if he had contriv'd our Salvation as you suppose he might some other way Whereas you Object that though God might expect Satisfaction yet it was unworthy of him to take it of Anaxanacton after such a cruel fashion I desire you to consider a little better and you will see that it was no Injustice in the Supreme Lord to accept the Payment of the Debt which Sinners ow'd when it was offer'd by Anaxanacton It is a common thing for us to give our Money to those to whom we our selves owe nothing to pay the Debts of others and sometimes though but seldom an Innocent Person hath offer'd his Life to expiate anothers Default and this Action of Anaxanacton is more justifiable since his matchless Charity is not only celebrated throughout all the World with Immortal Praises but he also procur'd by his Death the greatest benefits which were ever bestow'd upon Mankind and improv'd his Sufferings to his own unspeakable Advantage whilst his most just Father who could not permit such a charitable Obedience to want the greatest Reward crown'd his humble Patience with an universal Soveraignty and made him who for a while was the lowest of Servants the Lord of all things By which you cannot but perceive that there is no Reason to parallel the cruel Customs of the Pagan Superstition in which sometimes Men sometimes Virgins were slain against their wills to no purpose but to gratifie the Malice of Devils with the Voluntary Oblation which Anaxanacton made of his own Life which both proceeded from a most noble Principle and was glorified with a happy Conclusion Though you pretend also that Anaxanacton's Oblation could not benefit others because whatsoever he did was a just Duty to his Father I must tell you that though after Anaxanacton was born a Man he ow'd all possible Obedience to his Divine Father in his own name yet his Performances may very rationally be suppos'd capable of reflecting Advantage upon others since he was not necessarily Incarnate but Voluntarily assum'd our Nature on purpose to doe Honour to God This is enough said Eugenius turning himself to Bentivolio to justifie the Reasonableness of Anaxanacton's Death to all Ingenuous Persons but I beseech you for Antigraphus his full Satisfaction to let us see by the Effects which it produc'd that all this was not labour in vain for notwithstanding your former Discourse he fears not to say that the World receiv'd little benefit by it I remember very well what he said replied Bentivolio and since your Patience is not yet spent I will shew you the Falshood of this Calumny for so I must call it There are but two things considerable in Sin the Unreasonableness of enormous Actions and the Punishment to which Sinners are obnoxious and it is easie to convince any rational Person by that which I told you in the former part of this Discourse that Anaxanacton did what was fit for Him that is the best Person in the World to doe to remove them both He re-inforc'd the Commands of Obedience to Almighty God by his Divine Precepts he reveal'd the danger of a wicked Life and declar'd that Holiness i.e. Wisdom and Goodness is an Immoveable Bound-stone which God hath set between a happy and a miserable Estate To prevent Despair he assur'd Delinquents of their Pardon upon Repentance having offer'd himself as a Propitiatory Sacrifice which was a Notion so early known and so universally spread through the World that there was none which understood not the meaning of that most obliging Action He made his Commands so plain that they did not only condemn the Dissolute but reproch all false Pretenders To prevent the hopes of sluggish Endeavours he declar'd the Invalidity of the greatest Knowledge which doth not transform those who possesse it into the Image of Truth He assur'd all false Believers that the Faith which doth not subdue their Sins will never be able to chase away their Fears He put all possible Disgrace upon Hypocrisie having mark'd it with the brand of the most odious Wickedness He hath undone all vain Expectations by linking all his Promises with Conditional Precepts He hath confirm'd the terrible Sentence which is pronounc'd by an Evil Conscience that Sinners might find no Refuge but in true Repentance He hath condemn'd all External shews of Piety and Vertue which are destitute of interiour Correspondencies He told all Good men that they must look upon the Permission of Tentations not as Excuses of Sin but as Continuations of their Trial and
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
a warm Sun whilst Anaxanacton's Subjects wearied the Malice of their Tormentors with an unconquerable Patience and by the generous Testimony which they gave to Truth reconcil'd their mortal Enemies to the belief of that which they persecuted and to a most sincere Love of those whom but a little before they perfectly hated If Mahomet had made use of no other Means to serve his Design his Name would long since have been forgotten in the World but as his Religion in which he craftily made an honourable mention of Anaxanacton is contemptible in it self being a kind of Cento made up of Rites stollen partly from the Jews partly from the Pagans and some borrow'd from the Christians he fill'd it with ridiculous Fables absurd Stories perswades Obedience with obscene Promises and expresseth a base Condescension humoring the lowest sort of Life the worst of Men willingly observing his foolish Orders whilst they pleas'd themselves in hope to be admitted at last into a brave Seraglio for their Heaven and instead of Paradise to be put into a Gynaeceum Yet the subtil Lunatick perceiv'd that this would not effect what he aim'd at without the use of Arms and therefore as soon as he had multiplied his Disciples to a competent Number by fraudulent Arts he betook himself to Force and so order'd his way to make Proselytes that those whom he endeavour'd to perswade to his Religion saw that they must either die or be Mahometans Which is enough to shew the lowness of the way by which that cheating Arabian made his Attempts upon the World in comparison of the Celestial Method by which Anaxanacton's successes were obtain'd But since he became Master of his Designs by politick Stratagems and force of Arms and extended his Victories to the distress of Anaxanacton's People lest you should think this a sufficient Reason for venerable thoughts of that Impostor I must tell you that you may as well think honourably of the Devil and conclude that the Worship which was given to him in former dayes was Rational because he is a Cunning and Powerful Being I must also let you know that that Fatal Accident his unhappy Invasion of Christendom is a Permission of the Divine Providence of which we may easily give an Accompt For as it was but fit that the degenerate Jews having revolted from the Ingenuous Simplicity of their Ancestors should be punish'd by the Romans especially since they rejected and murther'd the promis'd Messiab who came after he had been long expected according to many Divine Predictions so it was just that false Christians should be chastis'd by the insolent Turk for Apostatizing from the true Faith and sincere Obedience of the Primitive times and I heartily pray that the growing Sins of the Western Europe may not make way for his further Progress into these parts of the World Because you question'd as I remember added Bentivolio still addressing himself to Antigraphus the whole Story whereupon all that I have said is grounded it is necessary as a Period to this Discourse to assert the Credibility of that Holy Book in which it is written Before I attempt that possibly it were not amiss if I should crave leave to ask you the Reasons for which you doubt of it and to desire you to say what would assure you of its Truth if your demands were answer'd But because that would extend this present Entercourse beyond the bounds of that Time and Patience which this worthy Company can allow I will give you a short Accompt why I believe that Story to be true and if you be satisfied with my Arguments I shall save you the labour of propounding any more Scruples This History is verified by all the Evidence of which such a Truth is capable For when Matters are question'd whose Truth depends not upon a Demonstration fetch'd from the Nature of the things themselves which makes it self manifest to all men upon the first view we must seek for Proof in good Testimony and we have sufficient witness to prove that there was such a Person as Anaxanacton and that the Narrative of his Life written by his Friends is a true History It is absurd to expect that our Saviour should be born live die rise again and ascend into Heaven in every Age neither is it necessary that God should repeat his Miraculous Testimonies continually having done it very often and convey'd the notice of those Assurances to posterity by the Records of Eye and Ear-witnesses If this be not a sufficient Evidence future Ages can never hope for any Proof of what was done in former dayes Since this sort of Demonstration is all that ought to be demanded I shall give you that Satisfaction in which you ought to acquiesce by shewing that all which I have said was done in the Presence of unexceptionable Witnesses In the Books of such as were his mortal Adversaries and therefore willing to have buried any thing which might keep his Remembrance alive in the World we find the mention of his Name and have receiv'd from some of them a Description of his Person None of them denies that he was famous for Miraculous Actions and when they desir'd to lessen the great Reputation which they reflected upon him they endeavour'd it not by affirming that he perform'd no such Works but by transferring the Effects which were really produc'd to less-worthy Causes not daring to call them Impostures but either Magical Actions or things deriv'd from Astral Influences and which had been equall'd by others They have recorded the Manner of his Death the Time and Place of his Suffering have told us the name of the Judge that condemn'd him and under what Roman Emperour they have acknowledg'd the vast Numbers of his Followers and grant that after his Death the World was fill'd with an Honourable Estimation of his Person and express'd the fear which they had lest his Doctrine should prevail upon the Faith of the whole Roman Empire and therefore made severe Edicts and inflicted cruel Punishments not only upon the Principal Converts but innumerable Multitudes of all sorts of People to stop its Growth They confess'd the Innocent Manners of his Disciples and bore witness to the constancy of their Loyalty to Anaxanacton They have let us know how punctually his Prophecie was fulfill'd in the Destruction of that People which first rejected him the Ruine of their Temple and City notwithstanding the Endeavours of some Emperours who desired to have hinder'd its Accomplishment both by preventing the Dissolution and attempting the Restauration of those famous Structures In short some of them have also acknowledg'd that the Holy Bible which did more fully relate these things and in particular give notice that when Anaxanacton was born a God descended from Heaven to restore the World to Happiness is a most Venerable Book This Testimony is not inconsiderable because we have it from those who besides this one courtesie which they never intended as an Expression of any Good will did
Faith and Obedience but this being a matter suitable to Ambition you may very well give us leave to demand assurance that you are such as you pretend to be lest we foolishly submit our selves to Impostors It is well known that Divine Revelation is one of those things which have been often Counterfeited and that Miraculous Power hath been falsly imitated Would you have us think those little tricks which your Accomplices have perform'd to be the Supernatural Products of Omnipotence and to come near the nature of Miracles which may not only be equall'd but exceeded by very ordinary Artists You are much mistaken in the profession of Enthusiasm for you manage it so poorly that you come far short of the Attainments of your Predecessors You should have invented something before you came hither which would out-doe Jannes his Serpent Alexander's Egge and Psaphon's Birds It is your unhappiness not to have met with people who would believe what you say at a cheap rate of proof You would have made rare sport among those who not knowing the cause of Eclipses might have been perswaded to think you could darken the Sun with a Charm and who being ignorant of the reasons of the Moon 's Illumination might have reverenc'd as Prophets the foretellers of the time of the Novilunium and have made a rare advantage of a Summer's season by inducing Fools to believe that you can teach Cows to divine concerning Weather and foresee Storms having known before that they will make wild excursions when they perceive a different temper of Air by an alteration in their bodies The silly Indian would adore you who wonder'd that a Letter could discover how many figs he stole of those which he carried to his Master's friend though he hid it under a stone whilst he devoured them You might have perform'd rare exploits by carrying with you a Bedlam or two who could endure to have pins thrust into their arms or a Lacedemonian Boy who would laugh while he was whipp'd for without doubt they would have thought that you had render'd them invulnerable by your Divine Art But much more might you raise your expectation concerning you if you could transport one or two Laplanders and besides their Ecstatical Trances let them see the Iron Frogs hop upon their Magical Drums You might also make such people believe that it is by Celestial Inspiration that Women in a dark night do sometimes rise out of their bed in their Sleep walk down little stairs and go over narrow bridges whilst you boldly affirm that it is not possible it should be done otherwise without open eyes and clear light You may perswade them also after the same manner that Epilepsies are Raptures and that such as die of an Apoplexy do only suffer an Apotheosis But the defect of your Knowledge in natural Consequences except in those Instances which are vulgarly known will hinder you from the reputation either of Prophets or Magicians in Theoprepia and we will be content to be esteem'd Unbelievers because you are dull Artists However I cannot but take notice of one useful Device which you have excogitated which is that you deny leave to your Auditors to examine your Principles just according to the manner of those who having a mind to put off Counterfeit Coin do vilifie the use of Touch-stones You despise Learning because it demonstrates your Ignorance whilst you burn Libraries you divulge your fears of Books already written and when you write more you reveal your Hypocrisie for sometimes you say that all writings are needless and for the most part pronounce them hurtful and yet the Press cannot be quiet for your Non-sensical scribbling Whilst you scatter your Pamphlets in the Streets you abandon the sufficiency of that famous Principle which some call the Light within And now I have nam'd that Internal Light I must adde something more concerning it to prevent Cavils It is true the Inward Light which is more properly called Reason or The ability of our Minds to understand doth make us capable of converse with God unto this Principle he applies himself for he doth not teach Stones and if it were not for the Light within we could know nothing without us But our Minds are capable of Guidance and our Knowledge of Improvement from many things without us and in Divine matters we have a great necessity to be inform'd by the Holy Scriptures That this is true is sufficiently manifest in that Pretenders are not able to speak of Religion but in words borrowed from these writings and whilst they perversly abuse the Notions which they receive from hence and talk against Outward Light they speak disingenuously against Christianity in Scripture-phrases and shoot maliciously at our Saviour with Arrows stoln out of his own Quiver By neglecting those External helps which you unworthily vilifie you are fallen into such a gross mistake that under pretence of Inward Illumination you pronounce your selves Infallible in what you think and Unaccountable for what you say and being warranted only by Ignorance make bold to obtrude upon the World the irrational suggestions of your own disturb'd Spirits and for want of due examination take your strong Appetites for Divine Impulses and wild Phantasms for heavenly Revelations Besides this I must also tell you that you are visibly mark'd with the known sign of Imposture and so do plainly discover whence you came against your Wills that is the Irreverent expressions by which you cast dishonour upon our Saviour's Person and those foolish Allusions by which you have disparag'd his Doctrine You would have us think meanly of his Incarnation who after he was born prov'd himself to be God manifest in the flesh and exhort us to slight his Intercession by whom only we have Access to the Eternal Father and do ingratefully undervalue his Death who shed his bloud for the Remission of our Sins and disbelieve his Resurrection and Ascension which is our assurance of Immortal Life Unworthy men Do you desire to be regarded who speak contemptibly of that Divine Prophet Shall we think well of you who despise the Grace of Heaven which Angels wonder at and reproch the Eternal Priesthood of God's Son who is made an Advocate after the Order of an Endless Life to plead the cause of Penitent Sinners and neglecting humble Faith in God through his Mediation desert your Saviour whilst you admire the folly of every arrogant Whiffler Your Predecessors endeavour'd long since to Allegorize the Person of Christ into themselves to expound his Sermons out of their genuine meaning into their own mystical Non-sense to evacuate his most glorious Actions into Metaphors and by all to transform the highest Truth into vain Similitudes perswading the World to believe that the Historical Verity is but the Oldness of the Letter and that the Nativity Resurrection Ascension and Return of our Saviour to Judgment are to be construed after the manner of AEsop's Fables into useful Morals and that they were intended only
your selves more then others and to be less angry 〈◊〉 others then your selves Understand your Concerns your selves and when you are forc'd to ask Advice take heed that the Person whom you consult have no Interest in your Affair for that will warp his Counsel to your prejudice Overcome all those Apprehensions which you are ready to entertain from the doubtfulness of Publick Accidents by Faith in God's Providence and secure your selves against the Disturbance which may arise from any thing which happens in your private Affairs by remembring that you shall have need of Patience as long as you stay in the World Be alwayes true to your Conscience and the good Testimony of that will secure your Peace against the most malicious Calumny Be constant in the Observance of all Vertuous Rules and when your Goodness is become Habitual it will be a Torment for you to Sin Contradict not your Principles at any time in hope to make an Excuse Company was never appointed as a Toleration for Vice and in Solitude it is a Baseness not to reverence your self so far as to make you ashamed to doe that which is evil in your own Presence What you understand to be your Duty doe remembring that Knowledge without Practice doth us no more good then Indigested Meat and that the vain Renewall of ineffectual Purposes is the sign of a Contemptible Spirit When you find a convenient Opportunity to promote your Happiness in any Instance make use of it and do not believe that being slighted it will alwayes come when you are pleas'd to call for it When you begin to be weary of any laborious Attendance to which you are engag'd by Vertue quicken your Industry with the Hopes of that vast Reward which is promis'd to the Diligence of Good men in the Presence of their Saviour and when you find your work hard pray to that good Spirit which is alwayes ready to assist all sincere Endeavours Think often that when the Judge of the World shall appear many will be condemn'd and take heed lest you be of that Number And now because my Death approches I will make an End of my Discourse I know Dear Children that you have a great Love for me and that you think your selves not a little oblig'd to me for the Care which I have taken of you since you were born and therefore let me tell you that you shall express your affectionate Gratitude in a way most acceptable to me if you conform your Lives both to those Principles and those other Counsels which upon various occasions you have receiv'd from me Those Children which imitate the Vertuous Examples which have been given them by their Parents and yield obedience to those Excellent Rules which their Love endeavouring to secure their Happiness prescrib'd to them do more honour their Ancestors then if they celebrated their Funerals with the most pompous Obsequies and endeavour'd to keep their Memories fresh with Anniversary Feasts Honour me thus my Sons and then after my Death I shall live in you I do the more earnestly require this sort of Thankfulness from you because I can assure you that I never took any great content in looking upon my self as a Father but that I hoped to leave Children in the World which would become Examples of pious Vertue when I am gone Thus did the good Aristander discipline Callistus and Hilarion with the same Temper which was in old Cato when he read Lectures to his Son and with the Affection which great Tully express'd when he wrote his noble Epistles to young Cicero And now Death which had hover'd about him a good while made his nearest approach and allow'd him only time to resign his Soul to his Maker with a pious Prayer after which Aristander took a chearful leave of the World Within a few dayes the Gentleman who was sent into Theoprepia return'd and brought word that the Queen the Princess and their Companions had arriv'd safe at Hipponyx but being unwilling to make any long stay there were now come within a day's Journey of Polistherium The next Morning Alethion Theosebes and their Attendants went out of the City to give them that Honourable Reception which was due to the Quality of their Friends and which their own high Affections commanded them to perform Having met them at Callicarpus a place where Alethion had appointed to dine it is not to be imagin'd what excessive Joy possess'd their Souls but the Testimonies which they gave of their mutual Sentiments were so expressive that they signified it to be as great as it is possible for Humane Nature to experiment It is not easie to repeat the Discourses which pass'd amongst those Noble Friends at this happy Encounter but they were all correspondent to the greatness of their Affections and the Extraordinary Occasion of their Meeting The Queen-Mother of Theoprepia took both the Princes into her Arms at once being transported with a Rapture of Joy to see Theosebes in safety and Alethion in his Kingdom and having given breath to her Passion with a thankful Apostrophe which she made to God she dismiss'd them from her affectionate Embraces Alethion went to-wards Agape and she seeing the Prince whom she tenderly lov'd and for whose Happiness she had made a thousand Prayers threw her self into his Arms and express'd her Endearments in Tears Theosebes and Alethion seeing Urania the Excellent Sister of those two Incomparable Brothers to whose Friendship and Valour they were both much engag'd pay'd her that Respect which was due to her own Vertue and the Obligations which were laid upon them by two whom she lov'd as much as her self Bentivolio and Panaretus perform'd their humble Salutes to the Queen and Princess and were receiv'd by them with Acknowledgments suitable to their Merit Urania embrac'd her Brothers and they her with such a passionate Tenderness that it suspended their power of Discourse their Silence did plainly signifie that the Satisfaction of their Minds was too big for words The rest of the Company entertain'd one another with all the affectionate Expressions that Love and Civility was able to make The two Kings conducted the Queen the Princess and the other Ladies to the House which was made ready for their Entertainment and after Dinner accompanied them to Polistherium and being willing to gratifie the Love of the People who did earnestly desire to see these Illustrious Strangers they rode through the Streets of the City on Horse-back which bestow'd an extraordinary Contentment upon all Beholders there being none who saw King Alethion who did not find themselves sensibly concern'd in the Alteration of his Fortune and who did not pay a great Reverence to the Presence of the King and those Princesses who had receiv'd him with so much Friendship in the time of his Banishment Here the Reader may possibly expect that I should proceed to relate that which happen'd in Theriagene after this peaceful Victory but I can only acquaint him that I have
who greedily receives money and will doe nothing without it The name of a corrupt Judge 32 Lady A good Lady pictur'd 3 b Lampromeld 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly bright partly dark Death represented by a River so call'd Book 4. for it is dark as it obscures the bodily Life and bright as it draws the Curtains of Eternal Light which shines upon Good Souls in the other World 281 Law of Nature See Nature Lerocritus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judge of Trifles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who is zealonsly busie about little things 156 Lestocharis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Charity of Robbers 15 b Lestrygon The Lestrygones were a barbarous sort of people which Thucydides lib. 6. says he knew not whence they came not whether they went They infested Sicily and Campania in Italy Homer in Odyss 10. tells us how they us'd Ulysses and his Companions 25 Leucas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a white Rock or Promontory of Epirus not far from Actium from which vain Lovers us'd to throw themselves that they might be freed from the madness of impotent Passion They seldom fail'd of their Cure for they commonly broke their necks Et de 〈◊〉 saltum Leucate minatur Mascula Lesbiacis Sappho peritura sagittis Auson And Menander in Stobaeus lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 Logomachia Controversie about words by which Philosophy is made only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain noise of words and Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain talk as St. Paul saith 160 Loxias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Name bestow'd upon Apollo because his Answers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblique double ambiguous 298 b The Love of God defin'd and prais'd in Philothea's Speech 265 A Lover of God describ'd 237 Lunia the Country of the Moon concerning which Lucian makes a pleasant story in his Book de ratione scrib Ver. Hist. 230 b Lusingha Flattery 80 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer 155 Lysander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that delivers men from slavery 288 b M MAngibella a good Eater 83 Mantimanss a mad Prophet 139 Marriage defended 97 * Marriage of 〈◊〉 and Agape c. which I have written in the close of the Sixth Book is not to be understood in a common sense neither would I have any 〈◊〉 think that if I had proceeded further in that Narrative I would have written a story of vulgar Love No no I meant what I have said not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common Venus as Plotin calls her but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heavenly and intended by the Marriage of Theosebes Vrania to signifie the Union of Wisdom and Piety by that of Alethion and Agape the Conjunction of Truth and Love by that of Nicomachus and Arete the happy 〈◊〉 of Vertue which is the Reward of constant Endeavour by that of Bentivolio and Theonee the charitable sympathy of divine Goodness with the Afflicted by that of Panaretus and Irene the Holy Peace which our Saviour the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will make when he hath conquer'd all Enmity to his Excellent Rules and destroyed whatsoever doth oppose that happy Tranquillity which his Gospel will bestow upon the World when it is obeyed See Plotin Enn. 6.lib.9 Mataeogenes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ignoble person who sets his mind onely upon Wealth 9 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labour in vain 156 Medenarete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who esteems Vertue to be nothing See the opinion explain'd 156 b And confuted 344 b Megabronchus one that hath a great throat from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 Megalophron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly one who hath a Great Mind but here it signifies one who hath high Thoughts concerning himself and doth much rellish his own worth 195 Meleta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Care 179 Metamelusa from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who takes thought afterward It signifies in the Second Book late Repentance 91 Metanoea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Change of mind second Thoughts 199 Miasmasarkus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defilement of the Flesh with bodily sin which the Ranters modern Gnosticks have patroniz'd as a more rais'd strain of Religion as their Predecessours did of old 168 Microcheires from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smallhanded The old name of Polyglotta which had much Religious Talk but few good Deeds 114 Misagathus an Hater of good men 333 b Misokalon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who hates Goodness 59 Misoplanus one that hates Cheaters takes pains to discover their Frauds and to unseduce the deceiv'd 305 b Misopseudes a hater of Falshood 67 b Moira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fate Destiny to which Hypocrites are apt falsly to attribute their wickedness which ariseth from the choice of their own Wills and is confirm'd by many Voluntary Actions 153 Monogrammus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Picture rudely delineated Monogrammi dicuntur homines pertenues decolores Nonius So Lucilius vix vivo homini monogrammo So Gassendus who took so much pains to doe honour to 〈◊〉 Monogrammi dicuntur Dii instar hominum macie 〈◊〉 〈◊〉 metaphor a ducta à Pictura qui 〈◊〉 coloribui quasi corporentur lineis quibusdam 〈◊〉 antur conficientibus eam picturae speciem quam prisci Latini dixerunt sublestam c. Tully calls these Gods Deos adumbratos Lib. 1. de Natura Deor. I find not fault with Epicurus so much for that he said they had not Corpora sed quasi corpora which Tully gives us leave to call Nonsense but because he made God with his Description not Deum sed quasi Deum which is rude Blasphemy 112 b Moralazon a proud Fool. 297 b Morogelon one that laughs at the Follies of the World 18 b Moronesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Island of Fools 14 b Morophila one that loves foolishly as many Parents do their Children whilst they take much care of their Bodily Accomplishments but neglect to perfect their Souls with Vertue 92 Morosophus an Half-witted man one who hath a little wit but makes a foolish use of it 123 Morpheolus from Morpheus the Minister of Sleep an Attendant upon Luxury whom I have describ'd in a particolour'd Mantle according to that form of Habit in which 〈◊〉 in Amphiar saith he was painted of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a careless garb having a white garment upon a black one to signifie as he thought the Vicissitudes of Night and Day which follow one another at no great distance for except those who dwell near the Poles that of Homer is applicable to all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83 N NArcissus one in love with his own shadow It is a common story but too pertinent where I have applied it 〈◊〉 〈◊〉 〈◊〉 〈◊〉
over the Body since we are not brutishly affected with every Passion which is rais'd in it by the Motion of Spirituous bloud nor carried to Action according to those Provocations which are transmitted into the Phancie from the Impulse of External Objects By which Experiment the Soul proves it self to be of an Immaterial Nature for though it hath an actual Sensation of a fleshly Delight yet by a noble Act of the Rational Will it chuseth a good which is contrary to fleshly Pleasure and which no Corporeal Faculty is able so much as to apprehend By this which I have said it is manifest that the Soul though it be not one with the Body may be capable of those Advantages and Disturbances which you mention'd and being distinct in Essence from the Body with which it is closely united may receive considerable hinderances in its Operations from the Indisposition of the Animal Spirits in Sickness and old Age and from the Confusion of Phantasms when the Bloud is drench'd too much in Wine or swell'd with gross Humours and the Brain clouded with Melancholick Fumes and the Phancie deprav'd with black Vapours the Soul remaining untouch'd in the vigour of her Intellectual Faculty only hinder'd by the Distemper of those Instruments which she is forc'd to use in this Conjunct State So that the Inconveniences which you objected do no more prove that the Soul is weakned in her own Nature then we can conclude our Foot to be lame because we halt when one Shoe hath an higher heel then the other It is not to be expected that whilst the Soul is under such disadvantages she should perform her usual Actions as well as at other times more then that an Artist should express his best Skill with a bad Tool But that the Essential Faculties receive no damage in themselves appears by those regular Operations which she doth again exert when the Body is restor'd to its proper Usefulness by the recovery of Health by returning to a sober Temper by awakening from Sleep and victory over Apoplectical Distempers Besides this we have great reason to think our Souls Immortal notwithstanding what happens to us in Sleep since though they are then secluded from Converse with External Objects they do frequently and for ought we know alwayes Act neither do the sufferings of Mad-men weaken our Faith since though they have extravagant Phancies yet they Apprehend which no Material thing can doe Your Argument taken from that which Dying persons feel would signifie something if we should take for truth whatsoever you have a mind to say We know not what Sensation is in the Souls of Dying persons in that moment when they leave the Body We must grant that which is easie to be experimented that when the Vital Heat is suffocated by Putrefied bloud or exhausted by old Age the Members of the Body will receive no Influence from the Soul and the Immortal Spirit will then go away as Birds flie voluntarily out of old Nests or is forc'd out of an unfit lodging which afterward will decay by the absence of the former Inhabitant But that doth no more prove that the Soul perisheth then it is true that a Tenant dies because he is turn'd out of his house by his Landlord You added I remember that the Soul is not put out but cut in pieces sometimes and so must needs die To prove this you urge the Motion which remains in the Divided parts of a Body But you will perceive that this is a very weak Argument if you consider that the Activity of the Animal Spirits can easily move the Divided parts till by that Motion they are dissipated but it doth not give us any just occasion to think that the Soul is divided since it was prov'd before that it is Immaterial and this Phaenomenon is otherwise fairly salvable the Soul having a power to withdraw it self intirely into one part or to go away from the whole as it pleaseth without suffering any prejudice by the Division of the bodily Members Whereas you phansie that if the Soul should subsist in the Separate state it would be unhappy being depriv'd of all the Organs of bodily Sense and so render'd unable to understand or doe any thing I crave leave to tell you that though many of our present Faculties must needs be buried in a kind of Sleep by Death and though the particular description of the Future state in which our Souls shall be after their Separation from the Body doth by many degrees transcend the capacity of our Reason and that God hath not supply'd that Defect with the clearness of Revelation yet being fully satisfied as to the Existence of our Souls after Death by the fore-mention'd Arguments I am not displeas'd that the Happiness of my Future state is so great that I cannot now comprehend it and as I trust the Goodness of God for my Felicity so I leave the Manner of making me happy to his Wisdom not doubting but he will bestow upon the Soul or awake out of it Faculties suiteable to that condition And since the Soul is an Intelligent Principle and contains in it self a power of universal Perception by which it now understands what is represented by the Organs of Sense so when it is destitute of these Instruments it may well enough perceive after some more transcendent manner in a degree proportionable to that which we attribute to God and Angels He who made our Souls can easily give them when they are out of these Bodies the Species of all things which will concern us to know if we did not understand them before or to remember if we did That because they cannot act as they do now therefore they shall be able to doe nothing at all is an Argument no better then this A man cannot sing because his Lute is broke A Country Clown doth scarce understand any other use of his Hands then to plow to dig to sow to reap or to thrash but he would be laugh'd at if he should affirm that there were no other besides these for we know to what excellent Imployments they are put by Lutenists Painters and other Artists And we may rationally think that there are noble Operations in the other State of which this Principle is capable since it doth declare an admirable Capacity at present and so there is no fear that we shall be idle in the other World That disconsolate Solitude which you talk'd of is as little to bedreaded for the Ethereal Regions must needs be so well Peopled that we cannot easily be alone and the Companions to which Good Souls will then be gather'd are so desirable that they will have no great mind to return hither Whereas you said that if Souls be Immortal it is strange that they are unwilling to leave the Body and that if they be destinated to a happy condition it is impossible but they should rejoyce in the near approches of that Felicity to which Death doth transport them I
must desire you to remember that this World is possess'd by two sorts of Inhabitants Good men and Bad. Bad men do not desire to leave their Bodies neither is there any reason why they should for though their Souls are Immortal by Nature yet they must be unhappy by the appointment of Justice They deny there is any Future state and heartily wish that there were none because they know that they have no share of Felicity in it They are afraid to die lest they should be punish'd So Malefactors are unwilling to leave the Prison because then they are carried to Execution But this is no Argument against the Immortality of the Soul or the Naturalness of those Desires which we have of it since we know that men do sometimes make the Life which they enjoy in this World undesirable though Naturally it is very dear unto them Good men are not only willing to resign this Life but some have most passionately desir'd that they might History doth supply us with various Instances of Excellent Persons who have esteem'd the time of their Dissolution the Epoche of a better Nativity and have protested to their Friends an absolute unwillingness to run the course of their Terrene Life over again and these not Calamitous persons wearied with the Miseries of the World who like vex'd Gamesters throw up their Cards not because they have no mind to play any more but because their Game is bad No Synthnescon such as have enjoy'd all the Delights of this present World and they have had such a clear Presage of their Future Bliss that they complain'd of Death only for those Delays by which they thought themselves kept from the Possession of Immortal Joyes It is true that Naturally we have an unacceptable Sense of our Dissolution which proceeds partly from the long and intimate Commerce which we have had with the Body and is one of the most considerable Imperfections which we contract by the Incorporation of our Souls and is highly increas'd in all who have plung'd themselves deep into the love of Sensual Pleasures prevails much in Melancholick Tempers and shakes weak Believers who have not taken pains to know the reason of their Faith or to prepare themselves for the Future state which they pretend to believe But as it is fit that we should willingly stay in the Body till our work be finish'd so the difficulties which attend our Departure from hence are easily conquerable by all Good men who are usually so far from fearing Death as a considerable Enemy that they do many times court it as a serviceable Friend That which you suggested against the Reality of a Future Life from the not returning of the Dead to give us Information concerning it hath been often urg'd but for the most part insolently and alwayes falsly Will not men believe what is true except they be told by such Messengers as they require We know not what Laws are appointed to such as are remov'd into the other World but we may reasonably think that they cannot go whither they please or doe what they will Must blessed Souls leave their repose to inform those concerning Truth who are such Infidels that they will not believe their Saviour If the Damn'd Spirits be suppos'd to have so much Charity which is very unlikely yet how is it possible that they should shake off their Chains of Darkness and break out of their Prisons to come into the Regions of Light to preach Immortality You ought to remember Synthnescon that God hath indulg'd our weakness and sent many from the other World to give us notice of the certainty of a Future state the Saviour of Men being the chief Instance of this Favour who appear'd in Life after he was Crucified and shew'd himself to many hundred Witnesses whose Testimony is beyond all exception But to make an end of this Discourse I grant as you said in your last words that notwithstanding all the Satisfaction which God hath offer'd in this particular by the Demonstrations of Reason and the Confirmations of his Holy Gospel Infidels do still pretend want of assurance as to the truth of a Future life and having objected the obscure notice of what they shall be hereafter think they have sufficiently warranted their present Sensuality against all just Reproof and by a Philosophy fit for Beasts conclude that because they have no Souls they ought to indulge their Bodies in their most brutish Appetites But the defect of their Discourse is manifest in this that they judge themselves to be rare discerners of Truth because they do not believe it that they have great Wits because they are able to make Sophistical Cavils against that which they have scarce ever took into their thoughts but with a purpose to oppose it and esteem themselves wise in running the greatest hazard in the world though they have not spent much time in weighing the flightness of those Reasons for which they doe so nor have consider'd with a just seriousness how infinitely the solid Happiness of an Immortal state doth exceed those fleshly Pleasures which they hold upon uncertain terms the longest Date of their Fruition which is possible being only a very short Life Here let me tell you Synthnescon one thing which hath been observ'd by many wise men That seeing the Credibility of an Immortal state doth exceed all the Probability of their bold Conjectures by as many degrees as the Bliss of Heaven transcends the vain Pleasures of a Sensual life it must needs be some extravagant love of such Liberties as are inconsistent with other Articles of Faith which are joyn'd with this of Immortality and which are repugnant to those Consequences that follow from this Principle which makes them so boldly to expose themselves to the danger of an Eternal Misery by Unbelief It is a known Rule That such as live Viciously will endeavour to believe Falsly and therefore I would advise you in stead of a busie pursuit of needless Arguments to seek a confirm'd sense of the Truth of the Soul's Immortality by living conformably to those Innate Principles of Vertue which shine in serene Spirits and to await that clear Assurance which is darted into Holy Minds with those heavenly Rayes of Divine Light which do frequently appear in all purg'd Souls And when you enjoy your Faculties in a pacate temper think with your self whether it be probable that the most good God will ever quench or dissatisfie those sincere Desires which his Goodness hath produc'd in his true Friends and which makes them not only to know but to love their Immortality not only to believe but to delight in their Faith hoping to enjoy God after Death more then before Those who find their Souls enamour'd with the Divine Goodness are not only prepar'd for the Celestial Joyes of which that holy temper of Soul can never be destitute but have also an intrinsecal Assurance from the Principle it self being enabled by the Power of it