it fail'd in the others hands Wickednesse being ever suspicious and they rushing out of a Thicket made a weak essay to perfect what was so ill begun by the other two But being encountred much contrary to their expectation they soon repented of their appearance in such a wicked businesse for Bentivolio ran the first through the belly and as he was falling off his Horse Thrasymachus made a second headless the third betook himself to flight but before Bentivolio could overtake him he had broke his neck having in his fearful haste misguided his Horse into a place which was full of Pits The Lady when they were gone out of sight began to take up her feares again which she had layd aside before and not knowing whither to go went however where she thought she might best be sheltred with the darkest shades They examin'd the lame fellow who was crawling up and down and he did them one more service then they reserv'd him for by telling them which way she was gone Making speed after her to perfect her Deliverance they soon overtook one that could not go very fast though Fear drove her on beyond her ordinary pace and being amaz'd at the first noise of the Horses feet she could scarce believe her self out of danger when she saw the faces of those which rescued her as one that hath been troubled with a perplex'd Dream of Death is ready to think when he awakes that he is but in a new Dream of Life But assured by their words of their Compassion for her Sufferings and offers of their best assistance to carry her where she desired to be and having had as much experience as that small portion of Time could allow of their Vertuous disposition she recovered her spirits and declared at their request the reason of that calamitous state in which they found her and in which she had perished but for their seasonable approch Thanking Heaven and them for her deliverance she began thus I am call'd Orphana my Father was a Gentleman of good Quality in this Country who dyed when I was much younger then I am now My Mother having plac'd her life wholly in his took such a deep impression of his death into her heart that she dyed so soon after him that they were both buryed in one grave My Father by his Will made a kinsman of his my Guardian hoping much by reason of a great Friendship which had been between them and because of many obligations which he had put upon him in his life-time as also thinking that he had such a love to the sacred right of Trust that he would faithfully preserve my Estate and do his best for my happy Education I my self thought so a great while till I found my self deceiv'd with the out-side of a fair Carriage which in time wore off and his in-side then appear'd to be of another Nature He had a Son of Gentile Carriage but unworthy Conditions whom he would have made my Husband for which purpose he had endeavoured for a long time by divers Artifices to gain my affections for him Having us'd many other means to no purpose at last he tried Menaces threatning in generall that it should be worse for me without adding the particular significations of his meaning but I understood them too soon for after I had urg'd him with the performance of his Faith engag'd to my Father by setling my Estate according to his Gift he stoop'd to a most barbarous means of enjoying his will another way and made use of the Villain who had been my servant to perswade me to take the aire in this Forrest What else they intended you know without my relation having been Ey-witnesses of unspeakable Wrong But if you will conduct me to the City where I dwell the Judge who knew my Father and as they say is return'd to an exact care of Justice by reason of some late Accidents which gave him a sad notice of his former Neglects I make no doubt will deliver me from my cruell Gaoler and restore me to my Estate with the enjoyment of my Liberty Though I esteem you not such as do good that you may be requited yet you shall ever be remembred with such Honour as I can possibly give to the Restorers of my Life and the Preservers of my Chastity Bentivolio receiving a Confirmation of her Story from the lam'd Villaines confession saw as he thought a fair opportunity to send Thrasymachus back again for though he took a true delight in his Company yet he knew by this time he began to be expected by such as dismiss'd him only upon condition of his Return so entreating him to perform such a Civility as the Ladies necessity requir'd and as his own affaires would not well permit him to show he pray'd him to accept of this occasion to return to Kalobulus giving him a thousand thanks for his Love Thrasymachus encompass'd with a double necessity both of performing what he had promis'd and of what was fit to be done though it was not promis'd constrain'd himself to leave Bentivolio against his will and to keep his word which did as much grieve him as comfort the Lady seeing the inforcement of his affectionate Teares a means destinated to the perfecting of her Joy Having tyed the lame fellow to his horse that he might give an account of his Errand and mounted the Lady upon her own Beast not brought thither to carry her back again Thrasymachus took his leave of Bentivolio Bentivolio receiving no other content from his stay in a Country which presented him only with new instances of Inganna's Malice except the pleasure of relieving some that were out-witted by her Craft resolved to pursue her a little further though he had sought her in many places to no purpose because those which knew where she lurk'd would not discover her He heard often where she had been but all denyed her presence when he came to enquire for her where she was At last being well wearied he left off his Pursuit and took the nearest way to Vanasembla wishing heartily that he might travaile quietly without the disturbance of such undesirable occurrences though he had some reason to suspect the Event of his Wishes amongst such people as willingly conceal'd Inganna That we do more easily meet the Evils we fear then obtain the Goods we desire he presently found by a new Experience for coming down into a lonesome Dale he spyed a very unequall Fight Three gave so many blowes to One that it was a great wonder he was able to receive them yet having so many more then he desired made him give them some again One of the Three seeing Bentivolio come upon the Gallop and suspecting what he was being taught to fear by his guilty Conscience never asking for what he came he gave him such a Welcome with his Sword that he received not much thanks for it But Bentivolio having drawn his Sword so soon as he began to
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
〈◊〉 〈◊〉 Hope the Daughter of Eupistis True Faith Hope is the Expectation of the Soul in time to enjoy the Object of its Faith 203 Empsychon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Living or Inspired with Life In the II. Book it signisies the Rational Soul examining Doctrines by its discerning Faculties and approving for True and Good what agrees with them and the other Rule Grapton or the Revelation of the Divine Will committed to Writing See Grapton 103 Engastrimuthus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that speaks out of the Belly call'd also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of that immodest way by which the Pythones pronounc'd their Oracles This trick was used of old The Woman which Saul consulted is called 1 Samuel 28. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domina Pythonis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bottles because the Devil us'd to speak out of her swollen Belly as out of a Bottle and is well rendred by the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristophanes bragging in his Vespae that he help'd other Poets to make their Comedies saies that after the manner of 〈◊〉 one that was famous for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. entring into their bellies poure forth Verses Some of the Heathens asham'd of this obscene business allow'd the Devil a more honourable place the Breast and call'd him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he spoke the same way that some late Juglers have us'd who form an articulate sound though those which are present cannot perceive that they open their Mouth Here it is put only for one troubled with Hystericall fits by which some in these dayes have put tricks upon the Ignorant 142 Enthusiasm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Inspiration by which Holy men of old were enabled to speak and do extraordinary things Here it is taken for the mere pretence to it by which device Religious Mountebanks have often abus'd the credulous world Eristes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contentious person 2 Eros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love 80 Erotocleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glory of Love 27 Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving by which name the Greek Church did properly expresse the nature of our Lord's Supper that Sacrament being appointed to make a thankful and honourable Commemoration of his Death 165 Euergesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beneficence the Twin-sister of Philothea or the Love of God 259 Eumenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benign 118 Eupathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is easily affected with things of a gentle Disposition 77 Eupistis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Faith or True Belief which is described Book IV. 201 Euprepon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comely or Decent In the III. Book it signifies one that was not inamourd with the gawdy outsides of Exosemnon yet abhor'd the baseness of Pseudenthea 131 Euprosopon a fair Shew from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that sets a fair face upon things 150 Eusebia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety 201 Euthanatus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Death the Happy close of a good Life 281 Exetazon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that Examines or tries things It is here put for Inquiry and is therefore call'd Apiston's File because by ingenuous Examination and diligent Search we find out the Truth 103 Exorcista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conjurer Those which would see more such like Pranks or think those very uncouth which I have related concerning Exorcista in the III. Book may be satisfied if they will read a Book call'd Tres Energumenae Belgicae where they will soon perceive whether I or the Exosemnians have abus'd the Popish Exorcisms 139 Exosemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly Venerable which all grant that Church to be upon whom that Name is bestow'd 133 F FOrzario from Forza a Violent Person that makes Power his Law the Husband of Inganna Craft for Power associates it self with Cunning the better to accomplish its Designs 31 G GAlenepsyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Calm of Soul Tranquillity of Spirit one of those three invaluable Jewels which a true Lover of God doth possesse See Ommelion and Terpsithea 239 Gelosia Jealousy 2 Gnothisauton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy self I have call d the Governour of Tapinophrosyne by that name because the Knowledg of ones Self is the naturall Root of Humility 195 Grapton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Written the Revelation of the Divine Will committed to Writing See Empsychon 103 Gynicaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Womanish It denotes a man imprudently Uxorious 63 Gynopicrene from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Womanish bitternesse or feeble Peevishnesse 2 H HAmartolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sinner 199 Harpagus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapacious the Servant of Plutopenes Covetousness is usually attended with Rapine 24 Heautus one that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-interest which disturbs the common Happiness of the World 167 Hedonia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleasure the name of the Voluptuous Queen of Piacenza 79 Hemicalus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 half Good one that is in a small measure persuaded to be Vertuous 251 Hermagathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Mercury or happy Messenger 11 Hesychia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quietness Tranquillity 159 Hierographon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Scripture 206 Hydraula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Musical Instrument that sounds by Water 193 Hyla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matter In the IV. Book it imports the Hindrances which arise to a Good man out of this Bodily state That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the learned Bishop in his Hymns so often praies against under the several names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Tempting Bawd the Corporeal Cloud a Dog that barks and bites the soul Tempests that rise from the body 197 Hylotes from the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the III. Book signifies the dull Sympathy which the grosly Ignorant have onely with Bodily things 121 Hypernephelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the Clouds no unfit name for such as take such wild flights of fancy that sober judgement cannot reach them One that speakes or writes Mysterious Nonsense 167 Hyperoncus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very Proud 155 Hypnotica from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sleepy Sleep and Idleness are the supporters of Ignorance 121 Hypsocardes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Height and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heart It notes Arrogance and overweening thoughts by which a man is lifted up above a just estimation of himself See Megalophron 195 Hysterica from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Womb. A Woman troubled with Suffocations commonly call'd the fits of the Mother 142 I IConium from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image It is us'd in the III. Book to express that sort of Religion which is made
up of Outsides not reproving those who would have God serv'd with Bodily instances for so he ought to be as is declar ' d in the IV. Book but those who neglect the Spirit of Religion For a Good man as Hierocles saies most excellently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Offers himself for a Sacrifice makes his own Soul the Image of God and prepares his Mind and makes it a fit Temple for the reception of Divine Light 131 Idiopathy from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It denotes mens particular Affections peculiar Tempers Inclinations and Persuasions with which they are so inamour'd that many times with much Passion and little Reason they condemn others that are not prone to sympathize with them 171 Inganna Craft See Forzario 31 Irene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace a Virgin which towards the further end of the Holy Rode presents the Travailers with Garlands of Amaranth Peace and Tranquillity are the fruits of Perseverance in a good course of Life 280 K KAlobulus a Good Counsellour from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32 Kenapistis Vain Faith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at large described in the III. Book 115 Kiskildrivium an insignificant word used by Erasmus in one of his Epistles and is of as much sense in Speech as Transubstantiation is in Religion 166 Krimatophobus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear of Judgement an inseparable Companion of Hypocrisy 155 L LAbargurus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that greedily receives Money and will do nothing without it The name of a Corrupt Judge 32 Lampromelan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly bright partly dark So is Death which is represented by the River so call'd Book IV. for it is dark as it obscures the Bodily Life and bright as it draws the Curtains of Eternal Light which shines upon good Souls in the other World 281 Lerocritus a Judge of Trifles from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is zealously busy about little arts and things 156 Lestrygon The Lestrygones were a barbarous sort of People which Thucydides lib. 6. saies he knew not whence they came nor whither they went They infested Sicily and Campania in Italy Homer in Odyss 10. tells us how they us'd Vlysses and his Companions 25 Leucas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a white Rock or Promontory of Epirus not far from Actium from which Lovers us'd to throw themselves that they might be freed from the madness of impotent Love They fail'd not of their Cure for they commonly broke their necks Of this Ausonius in his Cupido cruci adfixus makes mention Et de 〈◊〉 〈◊〉 Leucate minatur 〈◊〉 Lesbiacis Sappho 〈◊〉 sagittis of whom Menander in Stobaeus lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 Logomachia Controversy about Words by which true Philosophy is made onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain noise and 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain talk as Saint Paul saith 160 Lusingha Flattery 80 Lymanter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer 155 M MAngibella a good Eater 83 Mantimanes a Mad Prophet 139 Mataeoponus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labour in vain 156 Megabronchus one that hath a great Throat from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 Megalophron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly one that hath a Great Mind but here it signifies one that hath high Thoughts concerning himself and doth much relish his own Worth 195 Melita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Care 179 Metamelusa from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that takes thought afterward and signifies in the II. Book Late Repentance 91 Metanoea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance Change of Mind Second thoughts 199 Miasmasarkos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defilement of the Flesh with bodily Sin which the Ranters Modern Gnosticks have patroniz'd as a more rais'd strain of Religion as their Predecessors of old 168 Microcheires from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smallhanded The old name of Polyglotta which had much Religious Talk but few Good Deeds 114 Misokalon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hates Goodness 59 Moira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fate Destiny to which Hypocrites are apt falsely to attribute their Wickedness which ariseth from the choice of their own Wills and is confirm'd by many voluntary Acts. 153 Morophila from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that loves foolishly as some Parents do their Children whilst they take much care of their Bodily accomplishments but neglect to perfect their Souls with Vertue 92 Morosophus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a half-witted man one that hath some Wit which is in a Fool 's keeping and of which he maketh a perverse use 123 Morpheolus from Morpheus the Minister of Sleep an Attendant upon Luxury whom I have described in a particolour'd Mantle according to that form 〈◊〉 Habit in which Philostratus in Amphiar saith he was painted of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a careless garb having a white garment upon a black one to signifie as he thought the Vicissitudes of Night and Day which follow one another at no great distance for except those which dwell near the Poles that of Homer is applicable to all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83 N NArcissus One that was in love with his own Shadow It is but a common Story but it is too pertinent where it is applied for as Philostratus saith in his Icones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He 〈◊〉 over the Spring taking pleasure in the contemplation of his own Beauty What else do they who spend their time between the Comb and the Glass as 〈◊〉 saies 80 Narke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cramp-fish which benums the hands of those that touch it Here it signifies Dull Sloth which throws the Powers of the Soul into a heavy kind of Sleep and makes it unactive 178 Nemesia and Nemesis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indignation and Revenge 42.66 Neurospasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puppets or things which though they seem to act of themselves are only moved by unseen Wires or Strings 148 Nicomachus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that Conquers in fight In the IV. Book he represents a Good man vanquishing all sorts of spiritual and fleshly Tentation 178 Nynhapanta from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All at present One that tempted Nicomachus with the Pleasures of this present World 178 O ODax form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tooth It signifies in the III. Book the sharp Remorse of an Evil Conscience 155 Oictirmon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Merciful person 15 Ommelion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eye and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun a Sun like Eye or
Company of Horsemen rush out of a Wood which was not very far off It seems Inganna seeing her Husband fall not knowing what was the cause but much fearing that of which she saw so bad an effect which she also judg'd worse then it was commanded a Troop of Horse to fall in which she had lay'd in Ambush in the Woods the night before intending by them basely to recover what her Husband had dishonorably lost Bentivolio suspecting some such thing having heard of Inganna heightning his desires of ending with One by the foresight of Villany and Danger which attended him from Many more though they made a stop after they perceiv'd Forzario and Bentivolio both upon their feet and imploring the Divine aid struck Forzario such a blow upon the head that made him bow it a little on one side his Helmet being rais'd withall Bentivolio with such agility as that opportunity required ran his sword into his Throat through his Neck upon which Forzario falling down made such haste out of the world that he took his leave of it without speaking one word Erotocleus plac'd with a select Troop of Horse behind a Hill not far from the place of the Fight to prevent all base attempts by the prudence of Kalobulus who imagin'd what Inganna would do made sufficiently carefull by his love to Bentivolio and now perceiving plainly what was past and coming made speed to his friend and having assisted Thrasymachus to catch his horse the other Second having refus'd to strike in a Cause which he knew to be as unjust as Forzario was unsuccessefull Bentivolio mounted and before the joyfull Erotocleus could expresse his thanks to Bentivolio Inganna's Horse were come up to them And now the single Fight was converted into a bloody Battell where many began to try on one side if they could regain what a single person had lost and the other side to keep what one had won Erotocleus desir'd Bentivolio to retire and look to his Wounds of which Kalobulus would gladly have taken care but he refus'd their entreaties making no question but this would prove a short businesse and finding his spirits hold out still though much wearied resolved to accompany his friends till the work was done Erotocleus perceiving his resolution troubled him no further and having stood idle all this while desiring to go and warm himself a little spurr'd his Horse to charge that forlorn Company so basely engaged and to show them the dreadfull face of just Revenge whose first effects he bestow'd upon the Captain of that Wicked Band who had been a servant to his Father but revolted to Forzario by the perswasions of Inganna and his own ambitious Hopes carrying death in each look he rode up close to him and with the first blow clest his Head in two equall pieces A just punishment for him who had so dishonorably divided his false Heart between two so contrary Masters Thrasymachus making way with his sword into the midst of the Troop where Inganna was having kill'd those which offer'd to guard her took her prisoner Erotocleus hewing down those which made resistance came into the Confirmation of Thrasymachus his safety who was surrounded with Enemies Bentivolio seeing the rest of the Troop follow their Leader couragiously through the Wounds and death of their adversaries thought it was no great matter if he fought a while to shorten the trouble of his friends though it was needlesse to the procurement of Victory which did voluntarily attend them The Forzarians fell so easily before him that by the effects of his Courage one would think he had but now begun to fight Here one might have taken a full notice what Feeblenesse and Fear a guilty Conscience forceth into the actions of men For though Inganna's numbers were so unequall that they judg'd themselves two to one of the other side yet their hearts so fail'd them that by their fighting one would have thought them not one to ten After the first brunt in which some few were slain they soon discovered what would become of the rest These Forzarians having approv'd their Valour in former undertakings show'd that now their Courage wanted a Cause not their Cause a Courage The thoughts which they reflected upon their unworthy engagement which were more piercing by reason of the presence of Erotocleus whom they unjustly oppos'd disanimated them for they were appall'd as people besieged in a Castle use to be when the enemy is not only got within the walls but a great party riseth up against them amongst themselves so that not knowing who is for them who against them they neglect the use of their Arms through a great uncertainty of killing their Friends or their Enemies Bentivolio took speedy notice of it and as soon as a few were punish'd to make Examples of unhappy Wickednesse he being alwaies mercifull where it was not necessary to be severe desired Erotocleus that they might have Quarter given them which was as soon granted as ask'd Inganna was brought before them by Thrasymachus and she had suffered death already in her Expectations which Bentivolio perceiving No Wicked Woman No saith he you shall live a little longer then you think you shall be reserv'd to satisfie Justice by an Exemplary suffering and in the mean time committed her prisoner to Argus one of Kalobulus his servants commanding him to look well to her and to keep her in some safe place of the Castle It were too tedious to report the affectionate Embraces which Erotocleus bestow'd upon Bentivolio the courteous gratulations of Kalobulus and the passionate love of Thrasymachus but they made their Complements the shorter considering that it was necessary to retire to the Castle and take order for the cure of Bentivolio's Wounds which was accomplish'd in a short time by the excellent skill of Kalobulus his Lady The newes of Forzario's death was soon spread over Argentora and put the Court into a great Wonder only Labargurus was observ'd above all others to be possess'd with a particular Grief which was encreas'd as also the Cause of it discovered by an Accident that happen'd One of the Witnesses which had sworn against Philapantas being tormented with the conscience of his Villany upon the newes of Forzario's death which he knew to be inflicted by Divine Vengeance felt his pains so intolerable that he was weary of his life and immediately hang'd himself The Other hearing of it was not able to conceal the Wickednesse any longer but went to the Duke and confess'd to him that by the Instigation of Labargurus he and his Partner had forsworn themselves by which Perjury Philapantas was condemn'd Labargurus being in presence and confounded with the discovery of his Villany fell down upon his knees and begg'd pardon for his Life You shall not die said the Duke till I shall receive such a discovery of your Wickednesse as that by it I may understand to appoint you such a death as you deserve For it is but
were assured that they had the happiness to entertain one of the bravest persons in the World though they knew not that he 〈◊〉 call'd Alethion The Governour was but young and had either not been in the Wars of Theromachia where Alethion did nobly assist Theosebius or else had forgotten the features of his face and other Characters of his person But the Prince thinking it a necessary piece of just Civility to let him know whom he had obliged told him his Name Alethion resolving to stay here one day both to see the City and to return his acknowledgments to the Philadelphians sent one of his Gentlemen to Theosebius to give notice of his arrival in Theoprepia and to 〈◊〉 that he would wait upon him at his Court when He should please to give him leave This Messenger carried news so unexpectedly good that it was above the faith of those who heard it The King would have punished him as an Impostor if he had not produced a Letter written by Alethion whose hand he very well knew Theosebius immediately communicated this news to Phronesia and Agape who were at that time together lamenting the unfortunate Death of Alethion of which they had heard two dayes before This contrary report brought so sudden an alteration upon their Passions that had not Incredulity stopt the working of their spirits for a while and made this cross motion more gentle it had wrought some such dangerous effect upon their health especially in Agape as frozen people find when they are hastily removed out of cold snow to an hot fire But when they were not only assured that Alethion was alive by reading his Letter but understood also at how small a distance he was absent from them they could not but permit themselves to a pleasing Transport of Affection and antedated the joyes of his Presence with the contentment which they took in the knowledge of his Safety and revenged themselves upon their Grief by increasing the sweetness of their present satisfaction with the remembrance of their former tears Theosebius sent presently for Lysander the General of his Army and having acquainted him that the Prince of Theriagene was arrived at Philadelphia he commanded him to go thither immediately and taking his Coach and Life-Guard to conduct him with all care and honour to Phronesia Alethion having received this noble invitation by Lysander rose up early the next morning and before it was twelve of the clock came to Kepanactus one of the King's Houses which was within a League of Phronesia where Theosebius intended to dine with the Prince of Theriagene When Alethion was now about a quarter of a mile from Kepanactus Lysander's Lieutenant retiring from the head of his Troop came to the Coach side and acquainted his General that Theosebius at a very small distance was upon his march towards them Alethion impatient of any further delay stept out of the Coach and went speedily to the first rank of the Guard where Theosebius seeing him attended by Lysander and his own Servants alighted from his horse hastning to imbrace one who had already opened his arms for him and assoon as he could obtain a power to speak from the vehemency of his passions saluted him in these Words Most Dear Prince the joyes which the sight of you produce in my Soul are so great that I am not able to let you know them they are too big for words That delightful original from whence they are derived is such an unexpected Felicity that I can scarce think you here though I see you Most Excellent Prince replied Alethion I alwayes made my self believe that I had lodged you in the best place of my Soul and I have now received an infallible proof that I was not mistaken since in your own name you have exprest the thoughts which I formed there Although I know I can never equal your noble Love with worthy Affection yet I am sure my joy exceeds all that was ever produced by the encounter of any other friends But is it you Alethion said Theosebius interrupting him My Dearest Brother is it you And are you come from the grave to revive those who were ready to die of grief for your Death You might very truly think that I was not alive replied Alethion for I esteem'd it a cruel death to be so long separated from you my Dearest Theosebius And now I am restor'd to life now I live whilst I see my self so near to the King of Theoprepia We can never be too near said Theosebius and then renewed his imbraces which Alethion receiv'd and made reciprocal with such passionate endearments that all the Company fixt in a delightful amazement were forc'd to shed tears in sympathy with such a moving sight While the Princes were thus lockt in each others arms the Queen's Coach came up and Phronesia with the young Princess perceiving that Theosebius had made a stop alighted to come towards them which put Alethion into new raptures of joy For Theosebius took him by the left hand and presenting him to the Queen and Agape said Dear Mother and Sister receive the best of Princes and our Dearest friend Alethion It is possible to imagine something of those Passions which were rais'd by this second encounter But all that I am able to relate would be so far short of that which was then experimented that I think I can doe them right only by Silence Who can expresse the Ecstatical joyes which possessed the mind of Phronesia when she now receiv'd a Prince from death who saved her Son's life How could she love him too much who thought he did never love Theosebius enough Agape could not but be transported more then the rest because she seem'd to her self to have the greatest share in this happiness How welcome this confirmation of Alethion's life was to that fair Princesse none but she her self can tell who had lamented his supposed death with so many tears that never was any real death deplor'd with more Though her modesty would not give leave that she should make the deep sense of her Soul publick yet she forc'd her self to make those significations of affection which Alethion took for more then ordinary good will And as he was best able to make a judgment of such indications so she the more confidently allowed her self to give them because she was assured of their approbation to whom she was accountable for her carriage The true Friends of both the Princes could not but take their parts in this solemn Joy which flow'd from the happiness of those who were dearer to them then themselves And the felicity which attended this accident was so general that no by-stander thought himself unconcern'd in it As many little rivulets fill'd with a land-floud and meeting in some wider chanel swell the waters which they find there into so great a River that they overflow their usual bounds and uniting those little rills with themselves carry them all along in one mighty stream
Arms fled to his shame perceiving that he had been more bold then wise was infinitely perplex'd since by a most undesirable Experiment he was assur'd that he was to expect now another ghefs Antagonist then the first Adam and encreas'd his Torments with the Fears which he entertain'd and by which he too truly presag'd the loss of his Usurp'd Dominion For this Victory was but a prelude to Anaxanacton's future Successes who had frequent occasions to renew his Quarrel with this sort of Adversaries by reason of the constant Residence of Asmodeus and his Complices in the Country where Anaxanacton was born which they had in a great measure subdued to their Obedience and where they gave diligent Attendance lest they should be dispossess'd by this potent Prince Some of those cruel practices by which they express'd their malicious Power gave a fair opportunity to Anaxanacton to make him self known For that great Abaddon and those desperate Legions his Fellow-devils having receiv'd a permission to inflict some sort of Punishments upon apostate Humanity took a base pleasure in afflicting the Bodies of Men and Women with painful Diseases in disturbing their Understandings by indisposing their Brains and rendring them ridiculous and troublesome to their Neighbours by extravagant Deportments This merciful Prince well knowing the unreasonable Malice of these damn'd Spirits for they tormented those whom they had made to sin and being fairly invited to shew the Authority which was given to him for quite contrary uses as the rightful Lord of the World he commanded these impudent Vassals to be gone to leave off this Devilish Trade and cease in festing those places which the Saviour of Mankind had chosen for his abode The muttering Fiends obey'd and trembling at the sight of their Judge entreated him that besides this dismission he would not adde to their present or accelerate their future Torments Anaxanacton to shew that he came not into the World only as the Devil's Enemy but the general Friend of Mankind express'd his affectionate Assistance in reference to all their Necessities and verified his sacred Office by a constant performance of beneficial Miracles sometimes feeding maany thousands of hungry people who travell'd far to seek the Cure of their Diseases whom whilst he heal'd and nourish'd he did at once in two Instances shew both his God-like Pity and Divine Power His Patients shall I call them or his Guests could not but say If this be not He it is in vain to expect any other Saviour for when he comes will he be able to doe more then multiply our Bread with his Word and to diminish our Pains without any other Medicine But as if the curing of the Sick were not a sufficient Demonstration of his Divinity he rais'd the Dead also and indeed gave so many satisfactions to Men that they had no more sorts of Proofs to demand Which way shall Omnipotent Wisdom give Testimony to the Truth which his Messengers deliver if Miracles be no Assurance And what Wonders would content us if we think it is but a small matter to create Food to restore Health to return Life only with speaking of a Word And though the last instance of his Divine Power was liable to be question'd by those who being carelesly Incredulous or wilfully Malicious might pretend to think that no strange thing was perform'd since they were not assur'd that those Persons were dead whom he was reported to have made to live the second time he justified this and all his former Miracles as lesser things by one so great that it is beyond all Reasonable exception For when his inveterate Enemies had nail'd him to a Cross which they were permitted to accomplish not for the Satisfaction of their own Cruelty but for the Reason which I fore-mention'd and for which Villany they were severely punish'd his Death was accompanied with wonderful Accidents for the Veil of the Jewish Temple which guarded the most Holy place from common Eyes was rent from the Top to the Bottom and shew'd both that the hidden meaning of the Mosaick Discipline was now reveal'd and that a free Access into God's Presence was allow'd to Mankind by the Death of this great Mediator who by this Oblation enter'd into the true Heavens as a fore-runner for all good Men. The Earth quak'd the Rocks were broke in pieces the Tombs open'd the Dead came forth of their graves signifying plainly that the Lord of Life was Crucified by whose bloud the Dead should be restor'd to Life The Sun put on a Robe of Darkness by an Eclipse naturally impossible and the whole Heavens in just sympathy vested themselves with Sables whilst observing Astronomers who knew that this Defect of Light was not caus'd by the ordinary Interposition of the Moon concluded that the most noble Luminary suffer'd in Mystical Sympathy with some great Affliction which either Nature or its Author at that time endur'd And after they had thus taken away the Life which they unjustly hated and made sure as they thought of his dead Body by putting their chief Governour 's Seal upon his Tomb-stone and set a guard of Souldiers to watch his Corps he rose out of his Coffin as he promis'd the third day roll'd away the Stone which was the Door of his Prison and went forth without asking leave of Pilate's Goalers and left his Ministers the good Angels to fright his Keepers from their vain employment and to assure his Victory over Death to his old Friends who he knew would not fail to perform what further Obsequies belong'd to his Funeral to some of which he himself presently appear'd alive both to requite the Constancy of their Love and to strengthen the Weakness of their Faith But judging those few not Witnesses enough of so Important an Action nor one Visit a sufficient Proof of so great an Accident he shew'd himself to his Apostles many times and once made himself visible to five hundred Spectatours who had no only leave to touch him and to talk with him but he continued his Converse as long as his being upon Earth was needful to confirm the Belief of his Disciples Then having other Affairs to negotiate for them in Heaven he ascended in their sight to receive that Glory which was the due Reward of his humble Obedience and to teach his Followers to aspire after his Presence in those Celestial Regions where he assur'd them that a place should be provided for all that were obedient to his Counsel I must confess now said Eugenius you have given such a satisfactory Accompt of this Generous Prince that instead of the Doubts which I entertain'd at the beginning of your Discourse I am surpriz'd with an Admiration of the whole Story and I think it not more Extraordinary in any part then Rational in the Contexture of the whole and the assurance which is produc'd in my Mind concerning the Truth of this Relation makes me suppose that some strange things happen'd upon Earth after Anaxanacton's
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
no other service to Anaxanacton But that which his Friends say in defence of his Honour and their own Faith is much more valid and against which his Enemies will never be able to find any thing rationally to oppose The Evidence which is given for the Truth of this Famous History is made of a Series of Witnesses which running through sixteen Centuries hath preserv'd the Records and asserted the Truth of the Divine Life most charitable Death and stupendious Resurrection of Anaxanacton by a successive Attestation Those who first committed his Life to writing were Eye-witnesses of what they reported or intimate Companions of such as had convers'd with him till his Ascension As the Assurance of this Truth confirm'd by such a clear Evidence was the ground of their proper Faith and the only Reason which can be suppos'd to have made them willing to be publishers of it so it is absurd to think that others would have receiv'd them with Faith if the Apostles had not been able by some Infallible Proofs to demonstrate that they witness'd what they knew to be true It is beyond the power of my Phancie to imagine what should induce the first Divulgers of the Gospel to publish such strange news but that they were throughly convinc'd both that it was true that the knowledge of it was so necessary to the Salvation of men that they could not conceal it but with a very great uncharitableness Those who frame Lies propound to themselves some Advantage by Falshood and since that is so unlovely in its own nature that it is abhorr'd of all the World when they make use of it they are forc'd to adorn it with borrow'd colours that by them they may impose upon the credulous and attain their End All Judges do ever esteem it as a rational Assurance of the Goodness of an Evidence when the Witnesses give Testimony without hoping for any oblique Advantage to themselves from the Issue of the Cause What Design could the plain Apostles serve if they had endeavour'd to cheat the World with this Story which was so odious to the Incredulous Jews and so unwelcome to the Idolatrous Gentiles that in an ordinary way it was applicable to no pur pose but to procure the Scorn and Hatred of those to whom they told it If it had not been a Truth it was easie for those who heard it to discover its Falshood for that which they related was done in one of the most illustrious Cities of the World If the Apostles of Anaxanacton could have so far debas'd themselves as to divulge false news yet it is unreasonable to think that they should offer to doe it for the advancement of their Master's Religion which of all things doth most abhor a Lie I know very well that vain Persons use to tell false Stories to make their Auditors laugh at their ridiculous Inventions and that suborn'd Witnesses will sell their Oaths for Money especially when they have so fram'd their Depositions that the Falshood is hard to be discover'd and some Messengers will carry news which is not true in hopes of receiving a Reward before it can be known to be false but were any men ever heard of who were so greatly in love with Death and so passionately desirous of shameful Torments that they madly threw away their Lives for that which they knew to be a Lie It is well enough known that Anaxanacton's Friends died attesting this Story and were put to death for no other reason but because they would not disown it Pray tell me good Antigraphus in what Book did you ever reade of one much less many thousands who embrac'd a real Cross for his sake who was only crucified in a Romance It is easily observable out of the Books of Anaxanacton's Enemies yet extant that when his Disciples were convented before Secular Powers they were not accus'd for telling of Lies or punish'd for Fraudulent dealing but onely censur'd for publishing a New Doctrine which was entertained so readily and spred so far that they were afraid it would subvert their Pagan Religion which indeed it did not with standing all they could doe to support it This is enough to justifie the Veracity of those who first preached the Gospel and it is as easie to vindicate the Prudence of those who first gave credit to their Report As the Primitive Evangelists believed because they saw Anaxanacton's Divine Actions and were Eye-witnesses of his Resurrection so those who heard them tell this News had all good reason to believe them not only because they heard them relate such strange things with a steady Confidence amongst those who dwelt near the place where they were done and because they perceiv'd all the fair signs of Honesty in their Conversations but also saw them doe many such things themselves as they affirm'd their Master to have done How could any wise Spectators but think that Anaxanacton was a Divine Person when they saw his Servants doe Miracles only with the mention of his Name As they could not think that was impossible which they saw done except they thought themselves not bound to believe their own Eyes so they could not but believe that which was reported being made credible by such convincing Evidences of its Truth except they abandon'd their Reason If the Apostles would have put tricks upon the World we know that many of their first Converts cannot be look'd upon as Subjects capable of Delusion being men of great Parts rare Learning inquisitive Tempers unconcern'd as to any thing but Truth engag'd to oppose what was told them it being contrary both to the Opinions which they profess'd and the Laws of the Places where they liv'd Those who consider what they say cannot affirm of the rest who were not of so great Abilities that they at least might be impos'd upon because the A postles devis'd no cunning Fables nor us'd any subtile Arts but made a plain Narrative of Anaxanacton's Life Death and Resurrection justified their Commission to be Divine by the frequent performance of beneficial Miracles commanded men in their Master's name to receive his Gospel and were answer'd with chearful Obedience those who believ'd had so great an Assurance in their Minds of the reasonableness of their Faith that all the Arts of Idolatrous Priests and Terrours of enrag'd Princes could not shake it And can any man think that they would thus strangely subject themselves to the Authority of one that was acknowledg'd to have died upon a Cross and then been buried but that they were assured he was also risen again and both happy himself and able to exalt others to that Paradise to which he ascended Thus the first Age entertain'd the Discipline of Anaxanacton and with a careful Fidelity transmitted it to that which succeeded As that which went before would have hiss'd such strange News out of the World if it had not been apparently true so the next could not but give credit to it as a Report whose
it an hour before Antitheus divided his Army into two Bodies the Mercenaries of Theriagene and his Auxiliary Theomachians Being attended with his Life-Guard he led the Theriagenians himself whom he plac'd in the right Wing having assign'd the chief Commands to Dogmapornes who was his Lieutenant-General Philedones Pasenantius Autautus Antholkes Antigraphus Udemellon and the rest of his Confidents He chose all his under-Officers out of those whom he esteem'd most true to him His Confederate Theomachians being plac'd in the left Wing were led by their General Theostyges Those who were most of Note in the Army and chiefly look'd upon as Persons upon whose Conduct and Valour the Success of the Fight depended were Archicacus Misagathus Anosius Adicus Anaedes Androphonus Asemnus Aneleemon and Anecestus The Theoprepian Army was commanded by Theosebes for after a loving Contention which lasted a good while between the two Kings before they could determine who should give Orders and Command with a single Power each of them offering that Honour to the other and both refusing it with an equal Modesty Alethion conjuring Theosebes by the Love which had brought him into Theriagene to command his own Army and to give him leave to fight by his side Theosebes was forc'd to accept that Authority The Army which consisted of six thousand Foot and four thousand Horse was divided into two Bodies one commanded by Theosebes himself who was accompanied with the Prince of Theriagene Bentivolio and Misopseudes who desir'd the Honour to fight by him The other was put under the Obedience of Lysander to whom Panaretus Philalethes and Nicomachus joyn'd themselves every particular Regiment being led by such Commanders as inspir'd their Followers with Courage As soon as the Day began to appear the Warlike Trumpets sounding from all parts of the Camp rais'd the Souldiers to the Battel of which they were so impatiently desirous that many prevented the rising of the Sun and put on their Arms whilst it was yet dark and rousing that Warlike humour which had lien asleep since the Fight against Theromachia they gave a clear Evidence that they had not forgot the Art which they had not for a long time practis'd When they were drawn up into a regular Order in the place appointed for the Fight Theosebes and Alethion riding by the Head of every Regiment shew'd themselves to the Souldiers whom they found so inflam'd by the sight of their Enemies that they had more need to command them to make a stand then incite them to go forward The Princes said not much to them because they perceiv'd their Courage already heightned infinitely above the necessities of Exhortation However this Action was not in vain for their Hearts were kindled with a more vigorous 〈◊〉 by the Presence of their own King and the sight of the Wrong'd Prince whose Restauration they were now to attempt Those of Theriagene were destitute of a just Cause and so could not have that assistance which Valour never refuseth to take from a serene Conscience yet they appear'd with a desperate Boldness and felt in their Hearts all those Motions which Anger Hatred Hope and Desire could raise Nay they seem'd to encrease their Courage with Fear for knowing what they had done they assured themselves of the greatest Punishments if they should be conquer'd and therefore heightned their Resolutions of killing those who if they liv'd would in a little time become their Judges Both Armies having made themselves ready to march the Trumpets were commanded to give the last Signal and they resounding from the Banks of the River and multiplying their noises with the Echo's of the Wood made a delightful Terrour The two Forlorns of Horse sent from each Party gave the first Charge and laid many Men upon the ground and their Horses by them But Aristander who commanded the Theoprepians with an irresistible Force pressing upon those of Theriagene made them retreat to their Army with the loss of half their men Then the main Bodies of both Armies advanc'd towards each other and seconded what was begun with the Engagement of their whole Forces The Commanders of both sides were the first in this Charge and made a dreadful Salutation with the mutual exchange of Blows and Wounds but being encompast by their Souldiers they were forc'd to leave off their single Combats and oppose the joynt Fury of their numerous Enemies Now it was that Death began to appear with a dismal Face and to shew the awful Greatness of her Mortal Power in the Horrours of Slaughter and Confusion Alethion having espied Dogmapornes thundred upon him with a loud cry saying Now I will requite you for writing Letters for me and riding up to him with an astonishing Presence ran him through the Body and perceiving that Antholkes came up with an eager desire to revenge his Death or else to die with him Yes said the Prince he can have no fitter Companion in his Torments then you who have assisted his Sin and as he spake these words gave Antholkes leave to take his death from the point of his Sword upon which he ran himself precipitantly aiming an ineffectual Blow at Alethion's Head Philedones at the same time was thrown upon the ground by Theosebes Antitheus fought disguis'd the Fears which were created by his guilty Conscience making him flie to that mean sort of Refuge But Bentivolio having discover'd him by some token broke through those who stood in his way and leaving bloudy marks of his Passage rode up to him and gave him a blow upon the Head which would have cleft his Skull if it had not been guarded with an Helmet which was made for a more worthy Person however it made him bow down low upon his Horse's neck and his Body beginning to leave the Saddle Bentivolio prevented his Fall for he pull'd him from his Horse and carrying him before him upon the Bow of his Saddle gave him in Custody to Axiarchus one of Theosebes his Captains who knowing the Importance of his Charge plac'd him disarm'd in the middle of his Troop and watch'd him so diligently that he made his escape impossible Autautus and Proselenus did in vain endeavour his Rescue for they were both kill'd one by Theosebes and the other by Misopseudes who receiv'd a Wound in his Breast by a thrust of Proselenus his Sword Those in the left Wing did things equal to the right Lysander charg'd Theostyges the General of the Theomachians and after a few blows given with an unexpressible Courage Theostyges receiv'd one in his Neck which made it unable to support his Head and as he listed up his Hand to strike again tumbled under his Horse's Feet He was accompanied in his Death by Androphonus and Aneleemon who fell by the same hand Anosius being fiercely charg'd by Kalodoxus lost his Life with his Head which Kalodoxus cut off Sympathus Charistion and Pasiphilus signalized themselves by the Death of Misagathus Adicus Asemnus and some others who seem'd to be
Erotocleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glory of Love 27 Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving by which name the Greek Church did properly express the nature of our Lord's Supper that Sacrament being appointed to make a thankful and honourable Commemoration of our Saviour's Death 165 Eudaemon a good Genius one that makes men Rich who is the only Good Angel whom the Covetous acknowledge 15 b Euergesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beneficence the twin-Sister of Philothea or the Love of God 259 Euesto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet State I have us'd this word partly to signifie that tranquillity which is necessary for Philosophical Contemplations partly to express the happy Repose of wise and good men 24 b Eugenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Person of a Noble Descent and an Ingenuous Disposition 180 b Eumenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benign 118 Eupathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who is easily affected with things of a gentle Disposition 77 Euphranor from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that laughs at the Follies of the World 18 b Euphron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pleasant good-natur'd Person who both enjoys himself and makes others chearful 295 b Eupistia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Faith which is describ'd Book 4. 201 Eupistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true believer a Faithful Person 202 Euprepes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comely or Decent In the Third Book it signifies one who was not inamour'd with the gaudy outsides of Exosemnon yet 〈◊〉 the baseness of Pseudenthea 131 Euprosopon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that sets a fair face upon things 150 Eusebia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety 201 Euthanatus a Good Death the happy close of a good Life 281 Euthymia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mind the Portion of Vertuous Souls 46 b Exetazon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that examins or tries things It is here put for Inquiry and is therefore call'd Apiston's File because by Ingenuous Examination and diligent Search we find out Truth 103 * Exorcista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conjurer Those who desire to see more such Pranks or think those very strange which I have related concerning Exorcista may be satisfied if they will reade a Book call'd Tres Energumenae Belgicae where they will soon perceive whether I or the Exosemnians have abus'd the Popish Exorcisms 139 Exosemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly Venerable which all grant that Church to be upon whom that name is bestow'd 133 F A True Faith describ'd 201 The sad Consequences of a false Faith 150 The Agreement of Faith and Reason 203 A Father's last Advice to his Sons 376 b Forts Esprits Courageous Spirits a Title which the French Deists bestow'd upon themselves after they had so confirm'd their Infidelity that they were able to disbelieve all things 161 b Forzario a Violent Person who makes Power his Law The Husband of Inganna Craft for Power associates it self with Cunning the better to accomplish its Designs 31 G GAlenepsyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A calm of Soul Tranquillity of Spirit one of those three invaluable Jewels which a true Lover of God doth possesse 239 A Garden describ'd 1 b Gastrimargus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Insatiable Eater 152 b Gelosia Jealousie 2 Geron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Old man 32 b Glycypicron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bitter-Sweet as all terrene pleasures are 18 b * Gnosticks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge an unclean Sect of Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius calls them who gave themselves this Name prerending that they only were dignified with the Knowledge of Truth though theirs if ever any in the World was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge falsly so call'd as St. Paul said Their Opinions were most absurd and their Practices abominable See 〈◊〉 and 〈◊〉 Plotin one of the best Platonists and possibly a Christian wrote against them Ennead 2. Lib. 9. See Pansophia and Achamoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy self I have call'd the Governour of Tapinophrosyne by this name because the knowledge of ones self is the Natural Root of Humility 195 * God Arguments of his Existence 188 b A Description of the Divine Nature 189 b Of the Connate Idea of God ibid. In what sense the Notion of God is 〈◊〉 to our Souls 191 b That God is as knowable as other things and how 194. 195. b. which Des-Cartes hath well express'd in these words Quamvis enim 〈◊〉 Dei perfectiones non comprehendamus quia 〈◊〉 est de Natura Infiniti ut à nobis qui sumus 〈◊〉 non comprehendatur nibilominus tamen ipsas 〈◊〉 distinctiùs quà m ullas res corporeas intelligere possumus quia cogitationem 〈◊〉 magis implent suntque simpliciores nec limitationibus ullis obscurantur Princip Phil. Parte primâ It is an unreasonable demand to require that he should shew himself as we please So Eurip. in Baceh Pen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ` Do you say that you have seen God plainly as he is No but as he is pleas'd to shew himself we must not appoint him in what manner he will be seen The naked essence of all things is hid from us much more that of God which I suppose to be suggested in the Inscription which was put upon the Temple of Isis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good men alwayes happy 80 b Grapton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Written the Revelation of the Divine Will committed to writing See Empsychon 103 False Guardians reprov'd 55 Gynaeceus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Womanish it denotes a man imprudently Uxorious 63 Gynaepicria from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Womanish bitterness or feeble peevishness 2 H HAdes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Invisible state of the other World which sensual persons do not love to hear of 23 b Hamartolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sinner 199 Happiness describ'd 83 b. and afterwards in Aristander's Speech Harpagus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapacious the servant of Plutopenes Covetonsness is usually attended with Rapine 24 〈◊〉 one that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-Interest which disturbs the common Happiness of the World 167 Hedonia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleasure the name of the Voluptuous Queen of Piacenza 79 Hemicalus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 half good one who is perswaded in a small measure to be Vertuous 251 Hermagathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Mercury or happy Messenger 11 Hesychia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tranquillity 159 Hierographon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Scripture 206 Hieromimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who makes an affectate Imitation of holy things His Principles his Design his Confutation you have Book 6. beginning pag. 297 b Hilarion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chearful 341 b Hypocrites false Pleas for their sins
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 Death 155 Tharraleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confident Presuming ibid. Theophila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of God Theoprepia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a State worthy of God The Title of the IV. Book wherein some things belonging to that State are discours'd as far as the Nature of such a Work as this is would handsomely permit 177 Theorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that contemplates from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one that takes care of Divine things from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I plac'd Agathorryton in this Hill because the Spring of Life doth pour forth its Streams most plentifully upon careful and holy Souls 200 Theosebes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Religious person one that worships God 201 Therodes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brutish as the Poor frequently are for want of Education 11 Thrasymachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bold in fight 36 Timautus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that seeks his own Honour 114 Trimalcio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very soft and Effeminate person Under this name some think that Petronius Arbiter did describe the Luxuries of Nero. 79 Tuphlecon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully Blind 150 Tuphlotharson from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blindly Confident 122 V VAghezza Beauty Loveliness Vanasembla a Vain Shew The Title of the III. Book in which many things which are extoll'd in some places as eminent parts of Religion are discover'd to be no such matters 111 Vendetta Revenge 3 Veneriola from Venus a Wanton 83 Vrania signifies Celestial Light from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light See Bentivolio 18 ERRATA PAge 70. line 12. for wel read real p. 114. l. 13. read Timautus p. 208. l. 5. read 〈◊〉 p. 249. l. 25. for designs read deigns THE FIRST BOOK OR ARGENTORA IT was many years after that time when the Rusty Brasse and baser Iron had given too great an assurance of the full determination of the Golden and Silver Ages when Bentivolio appear'd to the astonishment of the degenerate world which could not remember to have seen any Gentleman equall to him in Complexion or Stature He was so perfectly made up that one might easily perceive Wisdom Goodness and Courage to have done their utmost in his Composure The esteem of his Perfections did not rise by the measure of those disproportions in which the corrupt Age fell below him but by such degrees as the exact rules of Vertue set up for an infallible standard After a full acquaintance with the customs of his own Country by which he arriv'd at great perfection and would have out-done them but that they were such as could not be exceeded for he was born in the higher Theoprepia he had a great desire to see other Countries not to make Experiments by his Travel to satisfie Curiosity which in him was very little but to deserve such Honour as doth naturally accompany vertuous attempts and leave most reall Benefits upon the bestowers of it He had now gone over divers Kingdoms which administred variety of tryalls and match'd variety with difficulty but in each he was so happily successefull that every ones Admiration strove with Love which should do him the most Honour His singular Good-will being the bottom of his Engagements and those ever answer'd with equall performances the people would take notice of him under no meaner Character then a Father to mankind He could go no where but Fame was his Harbinger and took up for him the best Rooms in the Worthiest Expectations and provided all possible welcome in the most Noble Hearts The Report of his atcheivements ran through the world with like speed and the same awfull noise with which the Thunder-claps follow the flashes of Light He subdued severall Bravo's which infested the Regions of Anthropia in particular Eristes who rang'd up and down the Country of Gynopicrene Rhexinous who made his abode in the darksome vallies of Gelosia and Pinodipson who took an unworthy pleasure in afflicting the meaner sort of people he us'd to cut them with a poyson'd sword and those which were wounded seem'd afterward to dye so many deaths as they lived hours and at last dyed indeed cursing He met Bellona in the rough Deserts of Pammachia and she being enrag'd at the presence of her sworn Foe running upon him with a Womanish fury chanc'd to wound her self in her right hand upon the point of Bentivolio's sword whereupon she let her own fall Bentivolio took it up and casting his eyes upon the innocent bloud with which it had been oft besmeared as he was going to break it she fell down upon her knees and beseeching him to hold his hand promis'd if he would restore her beloved Sword she would submit to any conditions which he should appoint Bentivolio knowing that she was provided with other Weapons of as unmercifull effect call'd for the scabbard and having sheath'd the cruell blade he took an oath of her never to draw it more in any Country where he should happen to be and so dismiss'd her to the great joy of the people who could never live in peace for her These and such like accidents caus'd divers conjectures in mens minds concerning Bentivolio who he should be and whil'st some said one thing and others another some stick'd not to affirme with confidence that Hercules was risen from the dead and having chang'd his Lions skin for the Lambs and thrown away his Club did more without it then with it Having passed severall nations he came at last to the forlorn Kingdom of Ate which he judged the most loathsome that ever he saw and did before esteem it impossible that any could be so bad knowing well that God never made any such He was no sooner entred within the Borders but the unhealthfulness of the Aire had almost choaked his Vitall Spirits and being remov'd from the gladsome Sun by a chain of Hills that lifted up their heads so high that they intercepted the least glance of his comfortable beames it was dark and ruefull He happen'd to light upon an obscure path which led to Ate's house which was encompassed with the pitchy shade of Cypresse and Ebon Trees so that it look'd like the Region of Death as he walk'd he perceiv'd the hollow pavement made with the skulls of murdred wretches At the further end of this dismall walk he espied a Court whose gates stand open night and day in the midst whereof was plac'd the Image of Cruelty with a Cup of poyson in one hand and a dagger all wet with reeking bloud in the other her haires crawl'd up and down her neck and sometimes wreath'd themselves about her head in knots of snakes fire all the while sparkling from her mouth and eyes Upon this he returned guessing it to be rather the Temple of some infernall Goddesse then the Palace of a Terrestriall Queen At the
fit that you should die miserably who by perverting Justice have made others live so This the Duke said more willingly to give content to the people who loved Philapantas and forthwith he sent for Kalobulus and desired him to bring Erotocleus and Bentivolio assuring him that his meaning was only to be better inform'd in the late action and to make such reparation of Erotocleus his Wrongs as the late notice of them which he had receiv'd did require The Gentleman who carried the Message instructed them fully in the particulars Each of them giving thanks to the Divine Providence which takes care of the Oppressed they came to the Duke who condol'd with Erotocleus for the unfortunate death of his Worthy Father with resentment of his own losse of such a Faithfull Subject assuring him of the re-possession of his Lands and withall added that though he could not recall Philapantas his Life yet he would perfect the Revenge of his Death which was in part inflicted upon the Wicked Forzario and immediately gave order that Labargurus should be brought to his Tryal Turning towards Bentivolio he express'd the great Joy which he had for the arrivall of a person so Honourable in his Country as also a high admiration of his skillful Courage and much more of his great Good will which made him undertake such a dangerous relief of a wrong'd Gentleman and having signified much content in the death of one that was so unworthy to live he saluted Kalobulus much praising the constancy of his Love to his Friend in Distresse and his prudent conduct in the late Action As they were talking a messenger brought word that Labargurus was come The Duke accompanied with his chief Lords as also with Bentivolio and Erotocleus whom he desired to go along with him sate down in the Judgement-seat and caused Proclamation to be made that whosoever could justly accuse Labargurus should have free Liberty to do it Whereupon abundance of Witnesses of his unparallel'd unrighteousnesse silenc'd before with fear of his Power and frequent experiences of his Malice came in and spake freely against him some accusing him of the Wrongs which they had suffered from him others of such as he had made them do Justice complain'd that he had banish'd her out of the Courts of Judicature and the Assemblies of Merchants and commanded her to absent her self from all places of Civil Contracts Authority said that he had prostituted her to every unjust design Simplicity accus'd him for making a disgraceful show of her in his crafty undertakings Order laid to his charge that she was ever put out of place when it serv'd his Interest Equity affirm'd that she could never obtain leave to speak against the least quillet in Law Religion challeng'd him for defiling the profession of Holynesse with Covetousnesse for which purpose only he had courted her with a false Heart Some Widdowes which stood by alleged against him that he had made their Teares more Salt with the Wrongs of Fatherlesse Children On the other side Bribery confess'd that she was his Creature and had not been but that she was begotten by his Dishonesty Partiality acknowledged that she us'd to incline contrary to the right side for his friends sake Delay said that she would not have way-lay'd expedition when poor people expected her coming but that Bradion his chief Clerk bad her do it till he had got more money The Jury denyed not that they had often given wrong Verdicts but that it was by private directions from Labargurus Rapine excus'd her self that she would have been gone but that she could not get out of his hands False-witnesse testified against her self but added that she would have been silent but that she saw he loved not the Truth Revenge avowed that she was wearied and would have taken her leave but that he bad her stay for he could make good use of her Craft protested that she would have been asham'd to have shewn her face but that he help'd her to a vizard and sometimes gave her an old Law-book to hold before her Strife contended that she would never have come but that he sollicited her Power mantain'd that she would have omitted much which she had done but that he said it was right The surviving Witnesse call'd Pseudorces confirm'd his first acknowledgment that the death of Philapantas was plotted between Labargurus and Forzario and that he took a false oath with his Companion now dead against his Conscience meerly at their instigation and for a small summe of money which yet Labargurus never paid him The Duke astonish'd at these wickednesses Labargurus having before confess'd his Guilt he condemn'd him and Pseudorces to be hang'd both together upon one gallowes and that for a terrour to such as should succeed in Labargurus his place his Hands should be cut off and nail'd upon the seat where he had perverted right A little after Execution was perform'd the messenger which was sent for Inganna return'd with very unwelcome newes to wit that she had made an escape and though they had pursued her very hard they could not overtake her nor meet any that would discover where she was The manner of her escape was thus Argus her keeper one Evening being about to drink one came running hastily towards the Prison dore crying Fire Fire near to the Magazine of Powder make haste to quench it or else we shall all be blown up Argus fearing that Inganna had corrupted some of the House to play this wicked trick sets down his Cup near the grate of the Prison Window and hastned to assist the rest in preventing the danger which threatned them Inganna espying his Cup took her time and put therein some Opiate Ingredients which she carryed about her for ill uses The fire being quench'd by the Diligence of the servants Argus makes haste to his charge not knowing what was done and being more then ordinarily thirsty he drinks and sits down by the Grate But the powder working upon his Senses he falls asleep She takes the key of the Dore out of his Pocket quietly opens the Grate and pulls him in cuts his throat pulls off his cloathes and puts him in her bed and her own cloathes upon it which she had chang'd for his so locking the dore when it was dark went away No body at first suspecting her to be gone though they miss'd Argus especially because for two dayes before she pretended to be sick but when they could not find her keeper nor make her answer at the dore they suppos'd that she was dead But remembring that it was Inganna they suspected something worse and so breaking open the dore they found what had happen'd The Relation of this unfortunate Accident was troublesome to them all but especially to Bentivolio who had entertain'd so much Good will for others that he had a natural grief for their afflictions and he counted Inganna's Liberty to be one of the greatest imaginable and indeed no less a
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
see he should have use of it gave him such a requitall upon his right Arme that he utterly spoyl'd him for that sort of Complement and that he might not be troubled with him when he should have less leisure to attend him he cut off his other Hand too having but a little before seen them both very ill employed So coming in to take part with the wrong'd Gentleman the match was equall though he saw by what was done that the two which oppress'd one had not only a Mind to hurt but also a great Ability to do it ill bestow'd upon them After a short debate Bentivolio decided the Controversie for one of them through a rash haste to do harm not taking sufficient care to prevent it left his body not so well guarded as the greatnesse of his present danger required Bentivolio not slighting such an advantage struck him such a blow under the Ribs that his Guts came forth and disenabled him from fighting any more And refusing to pursue his Victory further when two should fight with one he turn'd toward the wrong'd Gentleman and supposing by the Modesty of his looks that it was no proud fury of a mad Challenge he demanded what strange accident had brought him to such an unequall engagement and who they were that had so unworthily set upon him Good Sir said he be content that I delay to give you an answer so long as till I may secure yonder fellow whom you have justly deprived of his wicked hands from killing himself for though I esteem his life as little as he doth yet I think he may die more seasonably and his death may be us'd to some better purpose then now it can He it seems was running his head forcibly against the ground to have broke his Neck but that failing he was making full butt against a Tree to dash out his Brains The Gentleman having rescued him from himself who came thither to destroy him that saved him began to give an account to Bentivolio of what he ask'd Sir said he it is but just that I should obey whatsoever you command to whom I must ever owe my life This Fellow whose Hands you have cut off is call'd Doulogynes and though he was a Gentleman born I may not falsly call him a Woman's slave for he hath unworthily devoted himself to the unjust pleasure of a cruell Step-mother of mine and I am afraid that 〈◊〉 hither to day by her order to do the last of many disservices which I have received from her by his hands The other whom you have unbowell'd is nam'd Misokalon I never wrong'd him that I know of or gave him any such provocation that requir'd satisfaction by my Ruine only I took notice of a great change in his carriage towards me after I had reprov'd him for his Intemperate life and refus'd to assist him once in a most unrighteous design of betraying an Innocent person This other Gentleman I do not know so well as to be able to tell you who he is having seen him very seldom if more then once in all my life and I cannot but wonder how he came ingaged in this unexpected quarrell with me who never wrong'd him in the least instance Sir said the Gentleman I would you had for ever been ignorant of me for then I should not have been found in this unworthy Action But if you will so far forgive me as to hear the Cause you will more easily pardon the Effect My name is Abulus I have for some time made love to a young Gentlewoman which dwells in a house where you have sometimes visited her Brother One of the servants this Misokalon here pretended a great love to me and would needs take me aside one day to impart something to me which did nearly concern me which was that you were my Rivall but managed your Affections so unhandsomly that when you visited her under pretence of seeing her Brother you had given a Character of my self which fitted none but the Basest of persons laying several things to my charge which I did never so much as think of before He told me if I desired the usuall satisfaction I might have opportunity to ask it in this place for that he knew you had appointed to be here to day upon some other occasions This brought me hither alone but what Misokalon came for or how that man knew of my inrentions I understand not Only after I had engaged they came in barbarously upon some design of their own though I earnestly desired them to desist as you know Doulogynes seeing the truth so far reveal'd and not caring what effects the full discovery might work upon one that was weary of his life confess'd that he and Misokalon had plotted the businesse but that it was wholly to gratifie the Gentlemans Mother-in-Law who had applyed Misokalon's hatred against him to serve her own Revengeful heart upon promise of Rewards they had engag'd Abulus to do that which they durst not undertake of themselves by making him an enemy upon his own score with feign'd Stories Bentivolio being well assured that this Mystery had many considerable pieces not yet related desir'd the wrong'd Gentleman to perfect the report that he might more fully understand the Particulars of that Cause of which he knew so much in the Generall that he was sure he had taken his part justly The Gentleman answer'd I am an unfortunate instance of the unhappinesse of Second Marriages As the World hath so far understood the mischief of Polygamy which ruineth Families with a promiscuous brood of severall Wives and keeps them in the everlasting fire of Emulations and Hatred that it hath wisely turn'd it out of most Nations by severe punishments and usually death enjoyn'd by wholesome Lawes so I should think they did prudently if they took a little more care to prevent the hurt of Second Marriages where the deceased Parent hath left a considerable number of Children For in that case it is accompanied with most of the forementioned mischiefs jealous Feares Suspicions encreas'd by suspicions mutuall Hatreds and cruell undermining of the Interests of the former Brood By which means a Step dame is become a name of Reproach and dishonorable Application being seldom destitute of an ill Nature except in an inconsiderable number who are endued with rare Vertue I did never wonder that the King of Glory requir'd the honorable Ministers of his Kingdom to be such as could govern their own Families well for it was fit they should give a proof of their abilities for his service by the exemplary order of their own Houses but I understood not why he would have them the Husbands of one Wife but when I considered the difficulty of Exemplarinesse in any thing but Disorder in Families which confounded two distinct generations of Children whose interests are much separated by the Second Wife I admired the excellent coherence of his most prudent Rules Pardon Good Sir If I speak more feelingly
in what form soever she should expresse her impure soul interrupted her thus No devilish Woman who hast married shamelesse Lust and barbarous Cruelty in a crafty Soul do not think that I will be thy Executioner The ground will not receive thy filthy Bloud though it were not dishonorable for me to kill a Woman and Death is too easie a punishment for thee I abandon thee to be tormented alive with thy own wicked Conscience when the time shall come that Death must transmit thee to other Tormenters being weary of thy intolerable self I doubt not but thou wilt cut off thy own loathed life So returning to seek the way out of this cursed place he was much assisted by a sudden bright shining of the clear Sun which but a little before was over-clouded and having found the former path he utterly gave over all thoughts of going any further at present having too much newes already to report to Urania of his dangerous Journey The consideration of these unhappy Prognosticks made her demurre a little concerning their progresse Where Danger is manifest it is the greatest folly in the World to rush upon it And where the consequence of being worsted is most extremely important it is good to examine ones strength It is no piece of Valour to court Tentations Sometimes they began to bethink themselves of the grounds of their journey and though they sound them correspondent to true Wisdom yet they doubted whether their way lay through Piacenza then casting in their minds what Hazards they should run of being overcome where invitations were so potent and what Outrages they might suffer where the resistance would be violent they began to take counsel how to avoid this Country and go some other way to Vanasembla especially when they 〈◊〉 how many had miscarried in this unfortunate Country But being gone so far that they knew not well how to turn out of the way being 〈◊〉 on one side with a high Rock call'd Hylotes and on the other side with a deep River 〈◊〉 〈◊〉 and knowing the way was passable though it 〈◊〉 care 〈◊〉 been us'd to dangers with good 〈◊〉 and 〈◊〉 upon the purity of their Intentions their spotless Innocence and fix'd Resolutions trusting in the assistance of the God of pure Love unto whom they had devoted their Souls after hearty prayers for his happy guidance they resolv'd to venture forward So leaving the beaten Rode they came to a place where steep Rocks dark Shades and perfect Silence struck them with a sacred horror As they wandred up and down to please themselves with the simplicity of that neglected place near to a silver Brook which crept along by the feet of the Rocks they spied a little Cottage where one Pancratus had retired to make his solitary dwelling and to enjoy the freedom of that peaceful life which is not to be found in tumultuous Townes He was at first something in doubt of the meaning of this unexpected Visit because he thought himself discover'd in the secure privacy of his lonesomenesse by some of Piacenza who hated him and his way of life Whilst they stood as much wondring at the sober countenance of a poor man and the chearful lookes of one that seem'd very meanly accommodated he demanded of them the reason of their accesse into that Solitude to which no common Path gave them direction or what they could expect in a place which all others shunn'd because it seem'd utterly barren of Delight Urania made answer We came not hither Father either because we lost our way or that we desire our presence should give you any Interruption We have never met with any great satisfaction in common paths nor are altogether unacquainted with those Contentments that are most easily had where the Multitude doth least think We know that the pleasures of Retirement are cover'd with the rough surface of Austerity and outward appearances of sad Melancholy from such as have chosen Sensuality for their portion but the Joyes which are conceal'd under those unlikely appearances are easily found out by the Lovers of God for whom they are reserv'd and who know that they are the Substance of that Felicity of which all other things which the easie part of the world admire are scarce a Shadow Pancratus hearing them speak after that fashion was no otherwise affected with their words then a Musical care is with some select Harmony and perceiving they had another presence then the vain slightnesse of Piacenza doth produce he had as great a desire to entertain discourse with them as they had to understand how he pass'd his time in that silent desart He invited them into his Cell which was homely but clean and besides one Room which serv'd him for all ordinary occasions of life he had another where he perform'd his Religious Affaires He gave them Bread Herbs and Water a great repast to such who never cared for Dainties and were at present very hungry and thirsty Having learn'd of them their purpose at their request he told them where they were the conditions of the People amongst whom they were to travaile and said if they would not despise the humble Counsel of a poor man he would direct them to escape some dangers which they must expect and with a Modest but Erect Countenance he began after this manner This Country is call'd Piacenza and most justly for the Inhabitants count Pleasure the chief Good They make account that the Body is much better then the Soul whose Seat they esteem to be the Belly having no great sense or regard of any of its operations but what they perceive there they suppose it was put into the Body only to keep it sweet and to make it capable of enjoying Pleasure for which they would not think it beholden to the Soul neither but that they judge the dead deprived of Joy They acknowledge no other definition of the Soul but a springhtly Temper of Body They judge that there are but two chief Affections in the Soul which they call Joy and Grief and that the first is Vertue and the second Vice They believe all things which have Joy Love and Delight in them and where the Objects are sensuall to be Good and that whatsoever hath Care Fear or Labour in it is Naught and that it was made by the Devill if there be any of which sometimes they will expresse themselves very doubtfully They affirm considently that all Pleasant things were made only to allure us and that we ought not to think any thing Unlawfull which pleaseth us They assert the Soul to be Mortall which they do with the more earnestnesse because they would have it so and deny that there is any happy state to come after this life because they know they shall have no share in it They are so immers'd in Flesh that they understand not what they should do out of the Body and therefore deny that there are any Spirits It is a receiv'd opinion with them
all that what is not Body is Nothing They stick not to say openly that the name of God was invented by Fear and made use of by Polititians to keep Superstitious people in awe the Reason of which is they are so stupified by a brutish life that they neither mind the soft voice of God which speaks concerning him in the bottom of their own Souls nor hear the loud testimony of his Goodnesse Wisdom and Power which his most Excellent Creation the well-ordered World doth constantly give There are two things which they cannot endure to think of Old age and Death but when they do it is to improve their Luxury by a more greedy fruition of that which will not last alwaies Pleasure being the End of their Hopes they take some pains to accomplish it all the rest of their life being spent in Idlenesse and they are so in love with it that they count it a great pleasure to do nothing and indeed it is but little that they are good for They spend their time in lascivious Dances and amorous dalliance and talk frequently of such things as Nature where it is not perverted blusheth at They drink so far beyond all reasonable measures as if Temperance were a thing capable of being drown'd and they do so perfectly abhor all moderate allowances in eating that they despise that Health for which they must be beholden to restrain'd Appetite They sin in defiance of the Creators Liberality for he hath for bidden nothing but that which hurts us With these and other Instances of furious Lust they do so oppresse the Body that it is wearied out with their Excesses They sleep away the rest of their time that they may be fitter to fin and it serves some of them for a diversion because it draws a thin curtain between them and the remembrance of their daily 〈◊〉 They vex that part of the morning that they are awake with making it a tedious attendant upon their dressing themselves which they perform in a manner so ridiculously gaudy as if they fear'd their vanity would not be known but for the superfluity of slight Ornaments They know no absurdity but a want of outward behaviour which they not contenting themselves with the naturall decencies of prudent carriage do vary many times according to the contemptible humour of their phantastical dancing-masters They are much given to the emptinesse of Complement and Flattery is a Cardinall Vertue Lust is the Root of their slight Loves for they acknowledge no Friendship but Concupiscence They are ignorant of Choice being affraid that Knowledg would torment them In short they live to no purpose but to kill that Remainder of life which is in them and their Sins are their own Punishments For your safe passage it will be requisite that you keep a strict guard upon your Eyes and Eares for they will attempt by wicked Arts to make them Instruments of your harm Drink nothing presented to you in a Golden Cup for they give their deadly Poison in the form of Delicious Wine When your Senses begin to be seiz'd upon with delectable Objects hearken presently to a soft Voice which from within your bosomes will tell you what you should do Be sure you never retire into any of their privacies for there they have such a sort of Nets made of invisible Wires as Vulcan us'd to entangle Mars and Venus when he made a sport of them to the Gods If you accept of any entertainment or taste the Fruites of the Country be as quick and wary as the Doggs of AEgypt when they drink of the River Nilus In the close of his talk he said There is one thing that I might further remember though I need not inform such as are instructed by their own Prudence That the thoughts of the Country whither you are going are of such rare virtue that if you repeat them often you will never endure to stay long in Piacenza much lesse be taken with the muddy delights of it Thus Pancratus ended his talk Urania and Panaretus having stay'd here two dayes being much pleas'd with the Wisdom of Pancratus his Discourses and the sincerity of his plain Love as they were taking their leave and expressing their Resentments of the Civility which they had received Pancratus not knowing to what lodgings they might unawares betake themselves to their great prejudice commended them to a friend of his call'd Eupathus and gave them directions concerning the way to his house which is not easily found in that Country Here the Travailers had a clear Demonstration of the Imperfection of this World where Joyes are shown to us and then snatch'd away For they began to be afflicted with the consideration of those things which but a little before did much content them and they found that the Pleasures which were bestow'd upon them in Pancratus's company attended them only to prepare their Spirits for a greater Grief which they were to sustain in the losse of it Pancratus guessing at their Thoughts by their Deportment which was more Melancholick then ordinarily it us'd to be and being himself as wiling to go with them as they were unwilling to leave him behind he attempted to give them that Comfort which he wanted for himself We must go on quoth he and not be startled when we meet one Dissatisfaction where we look for many and since the general Rendezvous of good friends is only there to be expected where our Journey ends let us comfort our selves all the way with the Hope of what we shall enjoy when we come Home Thus the good Man dismiss'd his Guests having accompanied them part of their way and return'd to his holy Solitude They came in a few Houres to the chief City of Piacenza which was so plac'd that it was manifest they had no regard to any thing else but Pleasure in the situation Upon the South side which they saw first in the midst of a Grove planted thick with Laurells and Myrtills stood a Magnificent Temple which was dedicated to Alypia a jocund Goddesse whom all the Piacenzians devoutly worship in the middle stood a large Altar from which ascended great Clouds being the continual smoake of delicious Odors Upon the East Wall was plac'd the Picture of Aphrodite sitting wantonly in a Charriot drawn not as she us'd to be with Doves and Sparrows but with an Hee-goate and a Boare which at first they judg'd very ill-favour'd but considering the reason of the Device they thought it would serve well enough The rest of the Walls on all sides were covered with the pictures of Naked Women and Boyes Cupid playing many apish Tricks among them A multitude 〈◊〉 Priests attended all clad in Venus Liveries their vvork vvas to make Orations in the praise of Beauty or to vvrite stories of Idle Lovers The chief of them cloath'd vvith a Silken Vest and an Asian Mitre upon his head vvas call'd Trimalcio and vvhilst he sung their Amorous Songs vvhich it vvas his Office to
Rescue from my present 〈◊〉 although I fear I shall but make way for those which are far more unsufferable However the Effects of my Wickednesse begin to draw this miserable life to an uncomfortable Period Having gone so far she seem'd to be assaulted with a fresh storm of Passion which vented it self in these words And O Lord must I now be thrust into the other World when I am so ill prepared for it Alas I have been asleep all my life and now I find my self to awake when it is least to my Comfort How foolish have I been what Harvest could I expect but late Repentance and Hellish Despaire when I knew that all the World doth reap as it sowes O God my 〈◊〉 Soul is no sacrifice for thee thy Holy Kingdom receives not the daughters of Sodom No no I must go into the lake of fire where Lust is burnt out with brimstone and the Sinner tormented with the Eternall remembrance of dishonourable misdeeds I am so far in Hell already that I despaire of Pardon and since I cannot Hope I will Despaire and die As she pronounc'd that word with a sudden blow she perform'd what she said and fell a most miserable Spectacle of the sad Catastrophe of a Wicked life Lord what a Vision of Hell did then display it self before mine Eyes There I saw the Cruelty of carelesse Parents the Folly of indulgent Mothers the effects of ill Example the Miseries which attend bad Company the dregs of bitter Pleasure the discomfort of an ungovern'd life and the difficulties of late Repentance But I have forgot my self it is no reason that I should longer trouble you with relating what was an extream 〈◊〉 to my self to see Urania fearing that he might think them weary of his discourse because they had now attended a good while to hear the relations of strange Afflictions assured him that though it was impossible for humanity not to be griev'd for examples of such extreme Calamities yet they perceiv'd the connexion with their particular Causes so punctually made known by his discourse to be of singular benefit as they did give notice to all that could consider them That God is not to be blam'd for the Miseries of Mankind which they unjustly attribute in their furious resentments of pain to the imperfection of the World and those conditions unto which he hath particularly consign'd them whenas they pull upon themselves innumerable Sorrows which he was so willing they should not have known that if they had kept the directions of his Wisdom they would not have met with them It is not the Divine Goodnesse but we that envy ourselves our own happinesse And though sometimes we meet with such instance of 〈◊〉 as we must think God had a particular design in the bringing of them upon us yet what a vast content do Vertuous persons find in the unreproachable entrance into their Sufferings and how infinitely more easie are they to be endured then those Hellish Torments of wilful sinners that you have mention'd which besides their notorious disgracefulness are also for the most part incurable But Good Eupathus if it be not afflictive to you that we should set you so many tasks and confine you to talk of such things which you never think of but with grief we shall desire you but once more to touch a string that sounds so harsh If you be not displeas'd with such entertainment replied Eupathus I shall be willing to gratifie your request having little else to divert you in this lonesome place I shall acquaint you with the case of a Gentleman whom I had the fortune to meet under the Wood side not long since and he rode upon a quick-pac'd Horse and I perceiv'd that he made him run at the utmost extent of his speed Having espied me he made such a stop that gave me notice he had a mind to speak with me As I came towards him I might easily discern the Grief which was in his Heart if his Lookes bore true witnesse to his Mind But it seems he did not desire to conceal his Grief for complaining bitterly of his Misfortunes he ask'd me if I had not seen a young Gentleman and a Gentlewoman that seem'd to reckon more yeares in her age whom he had lost fight of but a little before Yes said I they lately gallopp'd by as fast as they could with whip and spur and are just now alighted and entring into Hedonia's Barge which it seems attended to waft them over Well assur'd it could be none but those whom he had hitherto followed in vain he continued his pursuit to the Rivers side and the Barge being not so far gone but that they were within hearing he call'd to his Wife to return but she not only refus'd that but told him she had abandon'd him for ever Whereupon he came back to me and began to tell me the particulars of his Condition which I thought before to be sufficiently unfortunate That Gentlewoman quoth he which you saw is my Wife whom I married after the death of a former and I have lived with her for a long time so happily that ever till now I thought it one of the most true signs of an inexperienc'd mind to put a Single life in any competition with Marriage and I thought my self so well inform'd in the advantages of the state which I did enjoy that I could defend the cause of the Married against any arguments They seem'd to me so weakly founded that they could put no stresse upon any strength of their own but took confidence only from hopes of the inequality of the Antagonist I was wholly of his opinion and thought it such an evident truth that it is plac'd utterly beyond the Jurisdictions of Dispute and though I perceiv'd he had other things to say yet I could not but interrupt him with the defence of the position what exceptions soever he was going to make from a crosse Experience and so added that Nature had made us incomplete on purpose that we should consummate our Imperfection with the Conjugal Union and that no single person with all advantages ever arrives at a perfection which is any way comparable to Two so made One I did not think that he had well consider'd that he was born that ever disapprov'd such an excellent means of his being or that he was worthy to be who did refuse in such a lawful way to be a means of leaving others after him How justly shall Posterity forget him quite or remember him with disgrace who would have had it impossible to have been remembred at all This way a man becomes immortall in his very Body and hath an opportunity to people the World with such inhabitants as an affectionate love which none but Parents are capable of will constrain all his life to make as good or better then himself I esteem'd all my portion of Worldly happinesse which I had in other instances doubled when I perceiv'd they were enjoyed
advantages are ever in danger of being delivered up to their enemy by the traiterous dispositions which are in their own breasts which though they might lurk more undiscernedly before will then be sure to shew what they are He had not neglected several devices to ensnare her affections and she foolish woman not minding the pernicious Hook was catch'd with the splendid baites of Jewells and such toyes which to a woman that esteems it infinite dishonour to be unvertuous signifie no more then Fish-hookes made of crooked pins with which little Children angle in puddles to catch nothing I having taken notice of more then was to my comfort and much distrusting what might follow advis'd her to beware and told her that the Converse of this Gentleman boded more then civil Courtesies and that his frequenting my house was not only in regard to that friendship which had been betwixt me and his Father for I perceiv'd in him towards my Wife more then ordinary observance amorous glances and that he sung wanton Songs which carried such a sense as he could not so well insinuate in prose and I knew he would not have stayed so long where he had very little to do or come so often upon very slender Errands but for some dishonourable respects As my feares encreas'd I often told her of such things as might have prevented mischief if she had minded them as of the treacherous Violation of her Faith which would be as the sting of death in her Conscience the discomfort of those few yeares which were yet to come of my life her own inavoidable Disgrace besides the cruell and unmotherly abandoning of her own Children by most unnaturall Falshood to all which I added those particular miseries which did attend her when she should be deserted by that Villain which she might well expect since base Lust doth use to go out when a little time hath withdrawn the fewell of its violent flames and that she must think he would not stick to neglect her who had before abus'd both her and me She dissembled her purpose till the revealing of it would not hinder its Execution sealing the vain protestations of her false Faith with many Curses which I am afraid she will meet too soon in that place where no blessing will arrive And thus have I told you a Story of a poor man that took into his house a Serpent out of the snow half dead with cold which being reviv'd with the warmth of his fire bit him and his Children to death Here Eupathus broke off his Discourses and having entertain'd the Travailers with a short Supper when the time of the night requir'd it he disposed them in such Lodgings as his small house afforded The next day considering the place to which they were going he gave them notice of some things which he thought serviceable to their Design He begun after this manner You have heard Noble Travailers and seen enough of Piacenza which hath not verified its name with such pleasures as you care for and Vanasembla through which you are to travaile will also make a great show of many gaudy things of another sort which when you examine them will be found to contain but a small matter of substance And there are many persons that will make you believe their Country is the Kingdom of Heaven which will not prove Angels if you look into their manners As soon as you are within the Borders which you will easily perceive for they love to have great marks of division between themselves and their neighbours I would have you turn out of the Common rode upon the right hand and then keeping straight forward you will come to a little House standing in an unsuspected place it makes no great show but is situate in a very healthful aire wheredwells an honest plain man call'd Apiston who hath retir'd thither for his safety He is humble and thinks very meanly of himself but having been often abus'd by such as he believed according to report of others far better then himself he is of late grown wary and doth not now think all those good who though they do not affirm themselves to be so yet give shrewd signes of ambitious desires to be esteem'd so and whilst they think themselves singularly good he examining the grounds of their indulgencies toward themselves finds them to be but such things which are common to good and bad and when he puts them to the tryal concerning any singular thing indeed they are pitifully deficient Having taken notice that Religious pretences are applicable to worldly Interest and having seen many so sordid as to use them accordingly he doth not at all wonder at those actions which men zealously perform sometimes to the amazement of simple beholders who count him very Stoicall because he doth not joyne in such a common applause He is not much taken with Zelots because they have put Uncharitablenesse into their Religion and branded Divine Moderation with the odious title of Lukewarmnesse They often strike at the Holinesse of Morality with illiterate Invectives but have so much more slighted those lovely vertues of which it doth consist in their Immoral practises that they have made themselves ridiculous to wise men by the ostentation of those great pretences by which they privilege their exalted state from the necessity of such low matters But the truth is their estate is not so rais'd as they would have men believe neither are the things which they depress of mean worth for they are too hard and too good to be perform'd by wordy Hypocrites He is one that doth not swallow carelesly all Opinions which those which take up every thing upon trust applaud for great Mysteries having found many of them upon examination to be contradictions to all true Religion When he perceives bold Notions thrown abroad he carries some of them home but never lodgeth any of them in his heart till he hath tried them and found them right by two excellent Touchstones which he hath ever by him I have heard him call them Empsychon and Grapton when they hold not good by this proof he rejects them for Drosse And because they are many times wrapt up in odde embellishments of Fancy and sometimes crusted over with a show of Antiquity he hath an excellent File call'd Exetazon by which he doth pare off the outsides and such things as are fasten'd to them to set them off that so he may the more ingenuously and nakedly take a view of them He is alwaies very suspicious of such as he discovers to be stamp'd with some secret characters of Worldly Interest which though it makes them currant with the Multitude among whom Errour goeth cover'd yet they will not passe with him There are divers select Factions amongst them and they are all as confident as if Infallibility were shared among them and yet some of them must needs be in an Errour for they all contradict one another They sollicited Apiston a great
make a Feast and give their Guests no drink No saith Euprepon for half of this old Sacrament which they take from them they have given them Five more new ones As they were talking a tall man which stood by the Altar took up a great bundle of little papers which the Ignorant call'd Indulgences and whilst they threw them among the people it seem'd to be just like the imployment of idle boyes who cut their paper into uselesse shreds and throw them out of their Windowes that they may see them blown up and down by the Wind. Urania seeing some words written upon them took one of them up and read the Inscription which was LEAVE TO SIN Good Lord quoth Panaretus how small a Benison contents these people They think themselves happy because they have licence to undo themselves Whilst they perform'd their holy Rites they made an infinite number of humble cringes and so they had need who had brought down the glory of Holinesse which consists in the Excellency of inward Dispositions to the contemptible lownesse of a few ridiculous Gestures and chang'd their Masters noble Institutions into a company of beggarly Traditions of their own creating As they were going away being sufficiently tired with beholding so many impertinent Follies they saw a Woman kneeling very devoutly before an old Shrine and there making a prayer to one dead man for another I wonder quoth Bentivolio at the stupidity of her Faith however she keeps some decorum in her senselesse addresse in that she implores assistance from one that cannot hear her for another that is past help As they were come without the Church-dore and had agreed to retire home they were invited to see some private Recesses which belong'd to the Church by divers Orders of Ghostly people whose holinesse consists in the name of their Founder-Saint and who excel one another in goodnesse by reason of a different Habit or in that it is tied about them with a Girdle of a more mortified colour Their chief office is to licenciate Hypocrisie and to make void the danger of a sinful life for they have agreed upon a way that permits none to go to Hell but Poor sinners or the covetous Rich who would sin for nothing the first must go because they cannot and the other because they will not pay others to suffer for them The rest are out of danger let their life be what it will they will insure their Salvation after they are dead by burying them in a Monks Habit which without doubt is utterly incapable of Damnation They have concluded also That those desire to be damned who will not be so easily saved These do never scruple their own Holinesse by which they save others also that are wicked because they are like the Apostles whom they do sufficiently resemble though they be never so Ignorant and Wicked because they are Poore and they are wonderfully poore and free from Covetousnesse too because they receive no money except it be privately They have hallowed the Lusts of the flesh for by their lawful enjoyment of 〈◊〉 they have altered unholy Marriage into a sanctified sort of Fornication the very Stewes having ceas'd to be prophane since his Holinesse hath condescended to receive the wages of Uncleannesse They have invented a comfortable sort of Fasting it goes for Abstinence with them to eate another sort of meat then they do ordinarily though that be as pleasant and more nourishing And when they are pinch'd with this new kind of Hunger they say their Prayers by dozens and if they run over their Beads the second time they do so over-rate the foolery that they make no doubt but they have merited Heaven not only for themselves as Wicked as they are but for others too which are lazy or which cannot be at so much leisure as to do any thing for their own 〈◊〉 There were infinite heapes of sacred Reliques but after they had shew'd the Box wherein Judas his Kisse was inclos'd and the Coffins of Ananias and Sapphira with some other disgraceful Remaines Urania would see no more They were no sooner come into the Church-yard but they were accosted with a most lamentable Spectacle for they saw the fair Lady Eusebia with her trusty servant Akeraea driven violently out of the Church One might well perceive how miserably they had been us'd for their Hair was torn and the blowes which they had received left sufficient marks upon their skin to witnesse the cruelty of those which gave them Alas Madam said Urania how came this mishap By the malice of the Exosemnians replied Eusebia who have seiz'd my house and made the holy Sanctuary a den of theeves This beautiful Temple was once fill'd with holy Prayers and thankful Hymnes which men free from guile sung continually in praise of the Redeemer of the World Then Religion flourished being rooted in sincerity and watered constantly with heavenly dewes of Divine Benediction and though Godlinesse wanted those splendid Accoutrements with which these Hypocrites have now endeavoured to adorne it it was its own Glory and commanded the love of all beholders with the power of its native Lustres But now alas how wan doth it look notwithstanding they have us'd all sorts of paint to supply its defects It is defac'd with Hypocrisie which how hard a matter it is to conceal is but too apparent when all the colours which they have lay'd so thick upon it will not serve the turn How many Fooleries and Lies must be put together to supply the want of Plain-heartednesse which when all is done cannot effect it What scorns doth Truth suffer when she sees her self basely represented upon a ridiculous stage by these Wicked Hypocrites Ah poor Simplicity what Wounds have I received for thy sake But I take them with Joy when I consider how oft thou hast saved my life and I know my life doth so depend upon thy welfare that I cannot out-live thy death for the space of a Minute Thou art the Joy of my life and the Comfort of my Sufferings and though I am distressed yet I will ever rejoyce since I am not separate from thy company my dear Akeraea Let them please themselves with the empty Cabinets of Truth which they have rob'd from me I have enough in thee my Jewel Akeraea Madam said Urania your Affliction is so unjust that methinks it is easie to make those which have impos'd it upon you sensible of the greatnesse of their Sin Will you accept of my Brothers assistance to plead your cause who though he is not permitted to use his Sword in this place may peradventure by worthy Argument make them relent Never hope for that fair Urania quoth Eusebia they are too much harden'd nothing can make them relent but Thunderbolts There is reason enough why they should repent but they will but lose their labour who shall attempt their Conversion They have stop'd up the way to Righteousness with Worldly Interest and have rendred a Reformation
what they should be order'd to perform though it were never so Necessary or Excellent Tuphlecon had taken notice of this Temper and fitted it with such conformable Lawes that it was no hard matter to procure obedience to his Government for he never commanded any thing but what he was sure they were willing to do they were unwilling to do nothing at all perfect Idlenesse did not agree with their Fancy but they would have the instances of their Obedience easie and the Materials of which they made their Oblations such as should not cost them much Tuphlecon by a sordid correspondence had utterly perverted the state of their Spirits for by appointing them mean things far below the excellency of true Perfective duties he debas'd their Souls and they took as much Joy in these worthless strawes as if they had been the services of just Spirits made perfect and they judg'd themselves worthy of no lesse acceptation then 〈◊〉 and took all those for Fools which ventur'd to reprove the vanity of their minds or endeavoured to show them that they were governed by false measures of Religion and that they had indiscreetly left out of their Obedience such Rules as were most necessary to secure the Interest of their Souls either by improving them in that Goodnesse of which this present state is capable or by ascertaining their Eternal Welfare But whatsoever was said was of no value with those who had determind'd it to be enough for them that their Instructions pleas'd them whether they would save them or no. The Kenapistians having thus repos'd their hopes of Security upon false Principles contented themselves with a Form of Religion and neglected the Indispensablenesse of a Holy life The Severities of Godliness were ridiculous among them and the practise of Charity arbitrary they reckon'd the Examples of the Primitive times inimitable and concluded the Desire of Goodness sufficient to Salvation In Theoprepia they love what these do but profess and do what these only say Flesh is allowed its Dominion over the Spirit Envy and Hatred have banish'd Love and they have devis'd a new way to go to Heaven without peace of Conscience which they endeavour to quiet by neglect of Examination Or if by chance they find they are not conformable in Disposition or Practiseto Holy Rules yet they excuse the business by alleging That Sin is inconquerable in this mortal body That Obedience is impossible That the Best things which we do are Splendid Sins and the Worst are but Sins They repent as often as they please nay they believe if they do but repent at the hour of death it serves the turn for the sins of their whole life and notwithstanding the greatest causes of Despair they may believe and be safe for ever By these Principles the Kenapistians grew extreme low in their Conversation and if they had lived among such as make a just estimation of things they would have forc'd them to think either that Religion is a pitiful business in it self or else that these were Hypocrites and did profess it only for a show However the Kenapistians enjoy'd a great deal of ease and freed themselves from scrupulous enquiries and the strict performance of indispensable duties having made such things unnecessary by false Rules They kept their Covetousness untouch'd because the publick orders made no great matter of Charity and because they took not good Works for the only way to Heaven They made sufficient amends for the Wrongs they did if they were sorry for them because Restitution was no Fundamental Article of their Creed and how bad soever they were they thought themselves excus'd if they did accuse themselves stoutly and it was abundance of Mortification with them to complain sometimes of their unruly Appetites and to revile their Passions because they would not be bridled The Example of Tuphlecon who framed his Life according to the same Rules made them love him infinitely for under his peaceable government they were obliged only to talk of their Duties and enjoy their Liberty But this fair day began to be clouded by Tuphlecon's sickness which I must confesse I expected a great while before for though he put the best side outward yet I observ'd him to be very weak and that he went constantly with a very slow pace which he us'd not so much for State as to hide his Infirmity which grew at last to that height that he could dissemble it no longer His disease was very sharp some call it Brygmodonton it is much of the same nature with that pain which is known by the name of Remorse of Conscience Those that are troubled with it seem to feel a Worm in their Heart When he had been gnaw'd thus a while his Countenance grew wan those which knew not what he ail'd would have guess'd that he was haunted every night with an Evil Spirit His Voice being grown so low that one could scarce discern what he said he was suppos'd to be very near the grave Whilst he lay in this miserable condition an old friend of his call'd Colax whom he intirely loved having heard of his Case brought him some Medicines which he compos'd according to such odde Receipts as he had transcrib'd out of two or three foolish Books which he borrowed of Tuphlecon The Effect show'd their Invalidity for he receiv'd not the least Benefit by them You may guess the Worth of the Compositions by the Nature of the Ingredients of which they consisted Ananke Peirasmus Pathos Hylotes Adunaton and Moira And as he administred his Cordials he told Tuphlecon to comfort him that he ought not to break his Heart for invincible Infirmities and such he esteemed all his Sins That God was obliged to excuse our disobedience because of the naturalnesse of Sin and that he needed not to doubt of pardon for such faults as he was forc'd to commit by the irresistible power of Tentation That God doth not exact Perfection of us because it is Impossible That he needed not trouble himself that he was so bad since God had predestinated him to be no better and in short that he might make one Answer to all Objections even of Hypocrisie it self That Christ had been obedient for him Yes said Tuphlecon with a quick and passionate reply And I fear that he will be saved for me too Away Colax this is no time for Flatteries my eyes are too open I see the uselesness of Lies and I find now that which hath been said long ago to be too true That about the time of Death the sense of God begins to awaken in men I have put too much confidence in thy false friendship I have talk'd often of that word Faith and pleas'd my self with the Name but am destitute of the Vertue which indeed I never knew in the right notion that small pretence which I can make to it is only a faint resemblance of the word misunderstood To night I have examin'd the false Jewel upon which I
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
still busied in doing every thing which he understands to be acceptable to him and esteems nothing too hard to suffer for him if he think it be a tryal of Love He receives every thing which looks like a signification of Anger with extreme sorrow and yet with all thankful submission to his loved God whom he will heartily blesse that thus he puts him in mind of his failing for before he was apt to fear that he did not love enough If any thing in which he delighted be taken from him he immediately restores to God the Love which that enjoyed in his right Though he rejoyceth infinitely when God smiles upon his Soul yet he is afraid that he doth receive many expresses of Divine Favour in vain because as he saies he is able to love God but a little When he takes notice that God's Perfections are so great that he can adde nothing to his Glory no not so much as by wishing him any good thing he rejoyceth in the happinesse of God and would not have it otherwise lest he should foolishly desire God to be Lesse in hope with his silly Love to make him Greater but he is therefore more careful of the duties which he owes since he plainly sees that he serves one who can value nothing but the Good will of his poor Servants By bestowing his Mind totally upon the Contemplation of God he blasts the fairest flowers of Vanity either wholly neglecting to consider what they are or if he glance upon them he sees them so Inferior to that Good with which he is in love that he pleaseth himself to take that occasion to slight them the more and to immerse himself deeper in the remembrance of such things as it is a death to forget I never heard him magnifie any Created thing His Sister indeed hath told me that he doth highly esteem Three Jewels which he keeps very private they say such as have them do not love to show them and makes no lesse account of them then of his Life She call'd them as I remember Ommelion Terpsithea and Galenepsyches There is great reason why he looks to them so carefully for besides their inestimable value by means whereof none that hath them can ever be poor they have other rare Virtues for such as keep them find themselves ravish'd with a secret delight in God and a strange alacrity in his service they are never destitute of a placid calm of Soul and a serene peace of Conscience their minds also are fill'd with rais'd Meditations and abundance of heavenly thoughts They say also that these Incomparable Jewells cast such bright rayes that they show the Beauty of Holinesse the Reasonablenesse of Religion and the Excellency of Vertue and make them as visible to good men as any bodily thing is to our common Eyes Besides they say that he which is possess'd of them is so happy and content with his portion that he depiseth the best Jewells of this world as contemptible Bits of ordinary Glasse But if these Jewells quoth Urania be of such incomparable worth and rare effects methinks Theosebes should never trust them in any Cabinet but his own Bosome I am of your mind replied Amerimnus and though they talk of a Closet in the house which is so secret that none knowes where it is which is the Repository of these Jewels yet I have often thought that he wears them ever in his Breast The whole Neighbourhood is convinc'd that his private entertainment is the Love of God because in publick he doth expresse an unparallel'd Love to men and chuseth such Instances as will best make those which partake of them to become Lovers of God for his Love imployes it self chiefly in the care of those greater necessities of their Souls having lesse need to busie himself in the Relief of their Bodily infirmities because his Sister Agape doth of her own accord discharge that part so excellently that she proves her self not unworthy to be Sister to such a Brother His affable temper hath made him so accessible to all that his neighbours come freely to him knowing that they shall be more welcome if he can do them any good and when he visits them which he doth often perform to such as are capable of that Civility he ever sets before them a most eminent Example which is the best of Books In the Temple where he is Chief Priest according to the Custom of ancient times for then the Prince had also that Honour he celebrates the Divine Perfections with due Praises And that others may do it the better for his assistance he sometimes helps them with a clear Explication of the Divine Attributes as Goodnesse Wisdom and Power and sometimes makes them to understand some of God's most famous works as the stupendious Creation of the well-fram'd world that admirable Providence by which he takes care for all things which he hath made and the most Mysterious Redemption by which Wisdom and Love in a sacred Conjunction have brought the greatest good out of the greatest evil Whilst he performs these things with an incomparable Clarity of Divine instruction the people think they see the Invisible God and cannot refrain from that sort of Adoration which is made of most rais'd thoughts and equal affections Though they do not omit that sort of Worship which consists in Corporal prostrations but bow their Bodies in humble reverence of the Divine Majesty both because we are to glorifie God with our Body as well as with our Soul as also that the outward submission is some signification of the inward yet because the External is lesse and sometimes destitute of the Internal and then worth nothing he hath taught them especially to adore the Supreme King with humble demission of Soul and the unfeign'd subjection of their Self-will We have not many Ceremonies because we know that God doth principally delight in Spiritual services and because Men are apt to be content with outward Rites if they be so multiplied that they may have some pretence that they will dispence for in ward truth But as that fancy is foolish in it self though they were never so many so here it is warily prevented for we have but two great Rites of External Worship A Sacred Font of pure Water in which we consecrate our Children to the Redeemer of the World who was incarnate for our sakes and A Holy Table at which we frequently commemorate the Love of our Saviour who died for us I may not forget one particular Charity which Theosebes doth frequently perform and that is Pious Orations in which he doth so plainly reveale to the People the Nature of Vertue that they seem to see her come down from Heaven and stand in the midst of them when he speaks and they cannot but fall in love with her whilst he makes exhortations to them to resign themselves to her love and service being infinitely taken with the person and arguments of the spokesman that wooes for her
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
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
and Thrist are our best Sauces and we are not so lavish in the expence of them but that we still keep some to rellish our next meale and therefore though we have dined or supped we rise not without some Appetite To what purpose should a man for so poor a gain as a sick dullness endeavour to eate as much as he can Sometimes we have moderate Feasts but they are alwaies proportion'd to the just considerations of the Number and Quality of our Company and those who are entertain'd do then more especially mind their Rules knowing that their Vertue is under a Tryal and though we allow a greater measure of time for Converse and Chearfulnesse is not prohibited yet we so order the matter that we may not indispose our selves for what we have to do by sitting too long and do both deceive our palate with the best Discourse which we are able to furnish at the Table and cause the Cloth to be taken away when we perceive the Company have eaten and drunk enough I must confess that we are more strict in these Observations because by this means we endeavour to way lay an inconvenience which others accelerate by Excesse in meats and drinks for by that one sort of Intemperance ministers to another and of the latter we are more afraid then the former because it is more dishonourable but if they were equall we would be loath that any thing should make our Bodie so disobedient to the Government of our Soul that it should be provoked by its own negligence to lustful Sympathies and be destroy'd by the Beast which it could have master'd if it had not fed it too high The Pleasures of Abstinence have a rare gust being sweetn'd with subservience to Chastity by which we preserve the Honour and Strength of our Bodies And since the best of Spirits who is the Love of all Noble Souls doth ever refuse the Mansion which is disgrac'd with bodily Uncleanness and doth most of all abhor to be lodg'd with 〈◊〉 therefore we do so far abandon the use of alldishonest Pleasures that we keep the very thoughts of them from desiling our Minds and esteem those which are with just limitations allow'd to be then strictly forbidden when they are not joyn'd with abundance of Temperance and hallow'd with a great deal of Modesty We are more easily defended from the danger of these Pollutions when we come to riper yeares because our Wise Parents took great care that the Modesty of our young Natures might not be ravish'd with evil Examples light 〈◊〉 obscene Books or wanton Pictures and that the unspottedness of our Virgin-life might not be stain'd with bad Company lascivious Dances or the mischiefs which constantly attend upon an Idle life Idleness is esteem'd with us no better then it deserves that is an Ignoble thing and those who know not nor will practise some good Art are accounted uselesse members of the Creation For other particulars wherein we have no set Rules we guide our selves by the best Examples and incline to that part which is most severe to the Flesh keeping in all things a decorum with the Prudence of universal Moderation But that I am afraid to be troublesome to your patience I would tell you also that we do more heedfully observe the Orders of our Ancestors because we have heard and know it to be true that the Divine spark which is plac'd in the constitution of our Souls can scarce be discern'd where it is when it is 〈◊〉 with an Atmosphere of bodily Fumes and that it is alwaies unfitted for its highest operations when it is clogg'd with turbulent Passions Converse with God is the top of our Joy and we cannot ascend to him but in a serene Calm of Soul no more then we can see the Sun when it is 〈◊〉 up in thick Cloudes We do not desire to be buried alive which misery we should think to befall us if the Eye of our Soul were darken'd to the sight of our best Good the gust of our present and future Happiness dull'd and the hopes and desires of Immortality choak'd in us and the power of the Soul by which it lifts it self up to the attainment of celestial life depress'd or extinguish'd And since we find that an immoderate resentment of fleshly Pleasures doth perversely aime at such dishonourable Ends we abandon it being so far in love with the Dignity of Humane Nature that we scorn to degenerate into Brutes through such mean perswasions but we subjugate our Fleshly part to advance the honour and liberty of our Minds having observ'd that men of the best-govern'd Affections have ever attain'd the greatest excellencies of Judgement Whilst vve content our selves vvith a Frugal vvay of life vve provide fevvel for charity and redeem something to bestovv upon such as vvant from lavish entertainments superfluous variety of gay Clothes and multitudes of needlesse Houses In short To the prudent Institutions of our good Father vve ovve an excellent Health an agile Body unhurt Senses quiet Sleeps a peaceful Soul serene Contemplations a symmetry of Passions freedom from shameful Lust and violent Anger preparations for Heaven and a happy Death after a contented Life from vvhich vve part vvith little trouble of Body but vvhose remembrance is so acceptable to our Mind that if we were to live it over again we should repeate it according to the same Rules When Sophron had finish'd his Discourse he desir'd them to walk into a little Grove which joyn'd to his Garden and there by an ocular demonstration he show'd them what pleasure may be found in a Little and by what way Wise men make the half more then the whole for with Herbs Roots Fruits Milk Honey Bread and the native Wine which he call'd by another Name he made a Feast which was a Practise upon his former Rules But this first part of the Entertainment was far exceeded by that which follow'd which was a rare Discourse manag'd by two young Ladies of which I shall give an account by and by It may be some Reader will wonder why I do so much magnifie this sort of Entertainment and because I have mention'd it divers times I will now give the reason of that Theoprepian Custom You must know that although the Theoprepians did frequently retire themselves to Contemplation and Piety and had appointed select Places remov'd out of the Noise of the Tumultuous world as fittest for Education yet they were not ignorant of those Advantages which may be had in Converse with others and it was received as a common Opinion amongst them That Ingenious Conference is one of the most pleasant sorts of Recreation and a most profitable as well as delectable exercise of our Natures since by this means every one doth teach and learn and by a free Communication of Souls in a lively and vigorous way of Knowledg enjoy a delight as far above that which is attainable in lonesome life as an excellent Song of many Parts is
pity you seeing how you are tormented with the effects of your precedent Errours for that feeble Body made of a little Bloud and Earth kneaded together in which the Soul is cag'd is not only of it self frail Flesh and weak Bones apt to be cut with every sharp thing and crush'd with every weight but so fill'd with accidental distempers by your Imprudences that like the shell of a Granado it is in continuall danger of flying in pieces being ready to be torn asunder by what it contains within it distemper'd Humours Crudities Wind Obstructions Inflammations These and many such like things do so distresse your Health that you doubt whether you live or no and when you endeavour to believe that you do your hopes are frighted with those Deaths which hang over your Heads by small threads threatning every moment a sad Period to an uncertain Life by a hot Fever a watrish Dropsie a pining Hectick the painful Stone intolerable Gout or a stupifying Apoplexie some of you being toss'd for a long time together between the Grave and Hopes of Recovery by that known scorner of Physicians a sly malicious Quartan But this would not afflict me so much nor you neither if that Better part of you were not a more lamentable Spectacle I cannot suppresse my tears when I see those Misfortunes which are fallen upon the Heaven-born Soul How is it clouded with Mists of Ignorance deluded with false Opinions and wild Fancies befool'd with Self-love swell'd with vain Arrogance apt to be set on fire with mad Anger and burnt up with hellish Wrath to be exalted with bold Presumptions and sometimes as low depress'd with deep Despairs abus'd with inordinate Appetites sick with disquietnesse of Mind tormented with anguish of Conscience and overwhelm'd with weariness of Life A Truce being made with one Passion a War is begun by another and the poor Spirit rack'd upon the Vicissitudes of its own restlesse Affections as upon so many afflictive wheels Can I chuse but weep when I behold such Miseries especially since I look at them as incurable This were enough to be quoted as a Defence of those Tears for which you accuse me and I need not strengthen it by making a Catalogue of those innumerable Aggravations which swell your Misery up to an unspeakable Masse and torment all conditions of Humane Life in the City in the Country at Land and at Sea The Husbandman is condemn'd to pull up Weeds which will never cease to grow in his barren ground He mingleth his Bread with Sweat and his Sweat with Tears and when he hath taken the greatest pains hath only drawn water in a sieve and labour'd to make himself more work Your Mariners are distress'd at Sea and after a thousand Dangers with much difficulty make their Port that is they are toss'd home that they may rebound to some new Storm Your Craftsmen are chain'd to endlesse toil like Galley-slaves to their Oars Your Citizens of all ranks pretend great discontent for want of loving Neighbours and Friends of all sorts complain that they have no Touch-stone to try such as say that they love them but that which commonly shews they do not Adversity Parents are vex'd with the Disobedience of their Children and they think themselves undone by the Unkindnesse or death of their Parents Masters and Servants frequently accuse each other It is ordinary to hear some bemoan themselves because they are not married and others judge themselves more unhappy because they are Some Husbands cry because their Wives are dead and some because they are alive These are some of those Tragical parts which you act upon this miserable Stage and the last Scenes are worse then those which remain to be represented by Ancient people who when they are already wearied with a miserable Life are still disturb'd by one Geron a Grim-look'd Fellow who being a rigid Factour for Death comes to make you pay dear for those small Contents which you enjoy'd before and that but for a little while and which were then not so greatly desirable every good thing having two Evils joyn'd with it When you are scarce able to pay any thing it will go hard but he will have something and he usually takes the best of what is left an Ear from one a Hand from a second a Leg from a third or what he can lay hold on How did it tear my Heart some few dayes since to see how Chronus the Father of this Geron seiz'd with a remorsless Violence upon a wretched Company of ancient Men and Women drag'd some by the Arms some by the Feet some by the Neck struck out their Teeth pull'd out their Eyes lam'd them kill'd them and threw them into Ditches I think it was a courtesie to some of them for their Bodies were ill us'd by his Son and grown such troublesome Lodgings to their Souls that they could scarce endure to dwell in them And yet the miserable wretches were forc'd to stay in these streight Cottages unthatch'd above full of Smoak and Rain within and there to swallow the Dregs of Life till some welcome Mischief choak'd them Here Skeletion made a pause for his sighs forc'd him to leave Speaking and when he began again Euphranor laugh'd so loud that the Plutocopians could not hear him and having taken no great pleasure in what he had spoken already they were unwilling he should say any more So Euphranor was commanded to succeed him which he did in such words as these I have travelled over the greatest part of Histrionia most gentle Bathypogon but I never came into any place where such as kept a Theatre were unwilling to admit Spectatours much lesse where the Players were angry at such as were present for laughing at their Mimical sport The whole world is a kind of Tragick-Comedy in which I never saw any act their parts more ridiculously then the Plutocopians and yet they accuse such as laugh at them which I cannot but esteem one cast beyond all which I have seen already I suppose you have no such conceit of your own Actions and are ready to demand at what I laugh in particular I will save you that labour I smile at every thing which I see or hear I laugh at all which you doe or say and chiefly at you your selves because in this Play you like no part but the Fool 's I perceive by the silly Government of your Actions that you have cashier'd Wisdom out of your Thoughts and which is the height of your Folly you think your selves Wise. I can except no order of Men from the reason of my Mirth I have not maintain'd correspondence with any that wish your disgrace and have therefore reveal'd your Infirmities for they are every where manifest I suppose you cannot look upon it as a Contumely that I take notice of what you discover nor take it as an affront that I am so pleasant in your presence since you compell me to be merry How can I chuse
saw them resented so compassionately as by Skeletion neither did I ever know any so pleasantly unconcern'd in them as Euphranor seems to be I know that Glycypicron with unaccustomed Tides flow'd lately twice in twelve Hours but who would have thought that it did portend that in a short time you should become the Objects of the deepest Sorrow and highest Mirth Poor Plutocopians your Misery is so great that one of them thinks he needs an ever-running Spring of Tears to bewail it and the other esteems your Folly so ridiculous that he cannot contain himself from perpetual Laughter However Skeletion I do something wonder at you for if there be so many unhappy people in the world as you seem to believe what need you make your self of the number by your calamitous Sorrow If those mischiefs which inevitably await us are too great already why do you make an addition of this voluntary Torment If you think men over-match'd with Adversity or at least very hard put to it why do you so uncharitably endeavour to lessen their Power by Despair or soolishly deplore what you judge incurable Do you mean to open Pandora's Box again It was almost quite emptied before nothing but a little quantity of Hope being left in the Bottom and will you let that out too How should they look upon Humane Life otherwise then as a desperate Case seeing it plung'd in a gulf of endless Sorrow It is an impertinent Humanity to make others more disconsolate by weeping for them If the floud be not passable why do you swell it higher with your Tears If it be why do you discourage them from attempting to go over whilst you sit weeping upon the Bank But let me tell you Skeletion the state of our Life is not so deplorable as you would make it A Man is neither a Contemptible thing in his Constitution for he is adorn'd with Reason by which he is capable of the knowledge of all things and is priviledg'd with Speech by which he is fitted for Conversation with such as are of the same Nature with himself neither are the Pleasures which are allotted for our portion so inconsiderable that it is undesirable to be a Man For since he hath many Faculties and those furnish'd with proportionable Objects he is a rare instrument of Pleasure to himself He hath no Sense but it is abundantly provided for he need not to glut himself with any one Recreation divers present themselves And though the world be full of people God hath provided Room enough for them all without streightning any if they could be content with just Shares And though some things occur which are Inconveniences yet every one hath its Remedy annex'd as there is no Poison which hath not an Antidote The Winter is warm'd with Fire the Summer is cool'd with Shadows There is no Affliction so heavy but it is accompanied with an Alleviation and wise men can easily find it Courteous Time doth alwayes apply one Consolation whether we seek it or no for by the familiarity of long converse it makes any condition tolerable It 's true some things are trouble some for a while and Fools complain more then they need but wise men bear them handsomly and put the best side outward What need we take things by the wrong handle or quarrel with God or his Providence We ought to think that there may be good Reason though we understand it not that things should be as they are when we wish them otherwise and that Mortal condition must be appointed after this manner and that we ought by no means to wonder at our own grievances when we see that all our Neighbours have either the same or others Nay though Death awaits us and so we seem to be in danger of losing All yet we have no reason to complain because it is mere Courtesie that we have lived so long and indeed that we came into Being at all and if we knew our Happiness or would learn to call things by their right Names we should not be so shie of Death for it is the only passage to Immortal Life As for you Euphranor though I think a Man shews some Gnerousness of Mind that laughs at all adverse Accidents and that he doth deserve better of Men then one that weeps at all things which he sees since by being in the Company of one that is so merry they begin to think that the face of Humanity is not so terrible as they were apt to imagine when they were alone yet if I may freely speak my mind I must tell you that as it is an insupportable torment to lodge the Miseries of others in our own Hearts so it is but an inhumane sport to be delighted with them Or if you intend your Mirth more charitably hoping by this means to make Fools ashamed of themselves yet I am afraid you will never reduce them to Wisdom by laughing at their Follies Humane Nature is sometimes willing to be instructed is never content that any should insult over its Imperfections alwayes esteeming such Tutors Enemies not Reprovers of Sinners Sick men would not be jeer'd but cured and really Skeletion your Method is as unreasonable for Physicians do neither laugh nor cry at their Patients If you attempt a Cure this way one of you doth but milk a Bull whilst the other holds under a Sieve or if you both think as you seem to do that they are past Recovery go away and let them die quietly If you judge them out of their Wits doth either of you think to appear Wise among so many Mad-men or will you be mad for Company Have you consider'd the Nature of things and do not remember that no Age brings forth many Wise men Take heed lest you both fall out with Nature and it may be mistake it too What would you have no fools in the world you would have a Picture drawn without any Shadows Should nothing be greater nothing less in the Creation Is it to be esteem'd an Indecorum that Beasts are not Men nor Trees Beasts Is it any greater Indecency that some Men are more Wise then others then to see excellent Fruits grow upon some Trees upon others such as are not so desirable and upon some none Will any Wise man cry because it is not alwayes day or laugh to see people Feverish Is not Folly one of those diseases which Humane Nature is sick of As he which made Men is not to be blam'd for their want of Health because they are voluntarily sick so neither is he to be thought wanting as to their Recovery since he hath given them sufficient means to obtain it and they perish irrecoverably because they will not use them But what is that to you Euphranor Let them alone Your Discourse though never so wise is but lost upon such as are past sense Exhortation is odious to such as are otherwise resolv'd You praise Liberty to abject Souls that can bear any yoke so it
reason to be sorry for my Father's Misfortunes Though my own Affliction be great I should easily slight it if I did not foresee that my Ruine is made a Prelude to his Destruction O subtile Malice Dost thou take away the Son as a Traitor who is the only Bulwark which my Father hath left against treasonable Attempts Is it possible my Father should think me so foolishly wicked as to endeavour to steal that which would be my own after a short time and which I had rather want for ever then blast the Glory of a lawful Possession by using the least indirect means to attain it Is Anaxagathus grown so strangely credulous that a Counterfeit Letter is a better Testimony then so many years Experience Did not Phaedra write an Epistle against Hippolytus and then hang her self but did that make him guilty of any sin against his Father Theseus But it is to no purpose to make Apologies when the Judge will give no Audience I could heartily wish that my Father may in some reasonable time be so far disabus'd as not to love Vertue less for my sake nor me for false Reports But I am afraid lest this black cloud which appears now over my Head will ere long discharge a storm upon our Family It is too plain a symptom that a Kingdom is not far from Destruction when the Methods of its safety are confounded with perverse Counsels This fatal Imprudence doth too commonly attend those who are destin'd to Ruine when adverse Fortune hath begun to afflict them they use contrary Medicines or delay to apply fit Remedies to their Distempers till they be grown incurable The Prince having finish'd this short Reflexion told Dogmapornes that he was ready to go along with him Dogmapornes conducted him a private way through the Grove which adjoyn'd to the Prince's Palace for fear of tumults However he could not carry the matter so privately but that the City and Army had notice of it Most of them retaining their former Goodwill to the Prince were ready to make an Insurrection for his Deliverance saying as they went up and down that the Prince was betray'd Those which were of Antitheus his party oppos'd them and ask'd them if they would rebel adding that nothing was done to Alethion but by the King's order Hereupon Misopseudes a prudent Senatour and one of the Prince's friends fearing that the Mutiny of the Army would turn to Alethion's prejudice told them that as there was no doubt of the Prince's Innocence so he made no question but that he would be speedily freed from his Imprisonment and to quiet this Humour he added that nothing could more confirm the suspicion which was already entertain'd concerning the Prince's guilt then in a Rebellious way to attempt his Vindication Having thus appeased the violence of the storm he returned to the King to intercede for the Prince When he was come to the Court he found them all surpriz'd with an uncouth Accident for an old Servant of the King 's who had ever a most passionate affection for the Prince having for a long time kept his bed by reason of a dead Palsey being told by the boy that attended him that Alethion was sent to Prison the old man amaz'd into a kind of recovery started up and by the help of his boy having got out of his bed and put on a Night-gown and supporting his feeble Body with a pair of Crutches went out of his Chamber crying Oh my dear Master my dear Master When he came to the King's Presence he cried out O my Lord do not believe any Reports against the Prince If there were never so many Letters and Hands and Seals Alethion is Innocent and the Tears running down his cheeks he added Sir you are abus'd you are abus'd The King vex'd with this unexpected Accident commanded his servants to take away the Impertinent Fellow There is no need of that said the Paralytick I will be gone of my own accord grant me your pardon for this offence for I will never trouble you more but let me tell you that you will repent of the Prince's Imprisonment When he had said this he returned to his bed and died immediately The King said nothing but those which stood by perceived that he was extremely troubled and as they guess'd look'd upon this Interposition as an ill Omen for it was known that the old man for many moneths was not able to stir in his bed but as he was moved by others Misopseudes Philalethes and some other of the Prince's Friends took an occasion from this Accident to speak in Alethion's behalf and desired him not to make any peremptory conclusion in his mind concerning the Prince's Disloyalty adding that though Letters were found yet possibly the Prince might not write them mentioning also the great Grief which the King's Subjects had conceived for the Prince's Restraint and ended with intreaties which they made to the King to give his Son leave to come to him that so he might have an opportunity to clear himself from his Accusations What replied the King do not I know my Son's Hand and Seal Shall I not believe my own Eyes Shall I not trust my own Judgment when I see so much cause to doubt the fidelity of such as have the least reason in the world to be unfaithful Do you tell me of the peoples Affections then it seems my Son hath engaged them against me but I will take care that he shall not head their Rebellion Anaxagathus was so far from accepting their Mediation that suspecting they were 〈◊〉 of some Design he commanded them to be arrested and committed prisoners to their lodgings in the City but by the advice of Antitheus who feared they might cause some disturbance he sent them into the Country and confin'd them to their Houses charging them not to return to Court without leave upon pain of Death Within four dayes Dogmapornes came back having secured the Prince under the Custody of Apronoeus his Lieutenant The next morning after his Return one of his Souldiers brought news that the Prince impatient of his Prison had dismiss'd himself from that and his Life both at once by throwing himself from the top of a high Tower into the River which ran by the Castle This Report was brought according to an agreement made between Antitheus and Dogmapornes for they durst not immediately murder the Prince fearing the King's mind might change Though the news was false they looked upon it as serviceable to their Purpose which was as soon as they could to destroy the King and having done that to use this report as a fair colour for that which they meant to doe next For they resolved then privately to doe that themselves which they now affirmed the Prince to have done and so make one Sin a Disguise for another When this news came to the King's Ears it is easie to imagine what grief it convey'd to his already-distressed Heart but the 〈◊〉 was infinitely
into Malicious minds I make no doubt but his Soul is the Temple of Innocence Whilst Diaporon pronounc'd these words one knock'd at the Door and when he was come in told them that he was lately come from Polistherion where the King was much disturb'd with the news of Aletbion's Death and that one of Dogmapornes his acquaintance was accus'd for forging Letters in the Prince's Name that the King was fallen sick with Grief and that the Army and City mutter'd some discontented words against 〈◊〉 and Dogmapornes as the Contrivers of the Prince's Imprisonment This Relation startled them both and having desired the Messenger to withdraw they consulted each other what was fit to be done I think said Diaporon that this is the most intricate Scene of Affairs that ever I beheld in my life I thought it impossible that Alethion could be suspected but much more that any should dare to accuse him and most of all that the King would believe any thing suggested against him I know no reason why any should report him to be dead unless they meant to kill him and I cannot but conclude that if the King be so disturb'd at the false news of his Death that it hath made him sick he will be so much more pleas'd with the true Report of his Life that it will recover his Health I think it is not only our duty to our Soveraign to whom we owe all services but our prudence not to neglect such a fair opportunity to shew our Loyalty by preserving his only Son The worst Interpretation that can be made of our Action is that we endeavour'd to put into a Harbour which was not assign'd us to avoid the danger of a violent Storm and if any thing happen contrary to our Expectation we can suffer nothing dishonourable having desir'd to perform our Duty though we saw it full of Hazzard I am much amaz'd answer'd Apronaeus at this strange Accident since the Prince is reported to be dead who was in my Custody I may be assured that his friends will look upon me as his Murtherer especially since one of my Colonels acquaintance is accus'd for writing the Letter for which the Prince is imprison'd Since the Army and City by whom the Prince was alwayes infinitely belov'd do concern themselves in his sufferings I am afraid of the Issue of this dark Affair and wish with all my Heart that I had not received such a troublesome part as I know not how to act However Diaporon I think it is best to follow your advice by which we shall gain time and save our selves from sudden Attempts But to what Port shall we steer our Course What we are to doe in this matter if we can doe any thing requires speed You say true replied Diaporon we must resolve quickly lest long Deliberation take from us our power to act Let us convey the Prince into Theoprepia which we may effect thus There is a private Door which leads by a subterranean Passage from the Governour 's Lodgings to the River's side let one of your servants about four a clock this afternoon bring our Horses thither as if he intended to water them there we will take Horse and conduct the Prince first to the Castle of Misopseudes who is his known friend where we are sure of safe Repose to night and from thence we shall easily reach the Borders of Theoprepia Apronaeus lik'd the Contrivance whereupon they presently return'd to the Prince and acquainted him with the Intelligence which they had but then received and with many protestations of their sincere Intentions reveal'd their desires of his Safety and told him of the way which they had agreed upon to secure his Person if he pleas'd to accept of their service The Prince knowing it was better to run any hazzard then to stay where he was after a short discourse accepted their offer and went away in a Disguise When they had travell'd about two miles they met a Horseman riding toward them with a very great speed who knowing Apronaeus stopt his Horse and told him that he was sent before by Trisanor who was not much behind with a Convoy and brought Misopseudes Prisoner to his Castle Whence do they now come said Apronaeus From his House replied the Messenger where we surpriz'd him this morning about break of day By whose Order said Apronaeus have you perform'd this service By a warrant sign'd by Antitheus said the Messenger When they heard that Diaporon at the Prince's Command took hold of his bridle and then dismounted him Whilst they were deliberating what to doe with him for it was not fit that he should go to the Castle and give notice which way they were gone and his Company was but of uncertain use to them if he went back Apronaeus desired leave of the Prince to kill him but he falling upon his knees and begging his Life the Prince had but just granted his Petition when the Party which conducted Misopseudes came up Trisanor rode in a little Charriot which was attended with two Horsemen upon each side and gave leave to Misopseudes to sit with him Apronaeus rode boldly up and kill'd him which drove the Charriot upon which Trisanor flung himself out of the Coach and mounting his Horse which was led by one of the Souldiers gave Misopseudes who was disarm'd in charge to one of his Souldiers and then a sharp fight began between the Parties Trisanor and his men resembled the Deportment of a stout Tigre which whets valour with rage when she is in danger of being robb'd of her Whelps The Prince's friends animated their Courage with the worth of the Person who had honoured them to be his Protectours and whom they knew to be very able to defend both himself and his Guard and concluding that it must needs be a grateful service in the beginning of their Trial if they could also rescue one whom the Prince intirely lov'd they threw themselves between the Prince and his Enemies Diaporon made such a sharp pass upon Trisanor that if he had not avoided it by turning aside he had been slain at the first encounter however he lost not his labour for he kill'd one of the Souldiers who came in to the relief of his Captain and afterward continued his combate with Trisanor who being asham'd that he had given ground redoubled his Vigour in the next Charge The Prince attacqued him which guarded Misopseudes and with a Princely boldness said Traitor deliver up that Loyal subject to his Prince and accompanying his Commands with a blow or two made them to be obey'd for the Souldier fell down dead and the Prince gave his horse to Misopseudes who was come forth of the Coach not so much glad of his Liberty as amaz'd to see him that procur'd it Diaporon had given and receiv'd some wounds from Trisanor who fought desperately not so much desiring to save his life as to sell it at a considerable Rate and discharg'd a blow upon Diaporon's
great Conjunctions in those Opposite Trigons which have dominion over their Laws as for example Aries Leo and Sagittarius have over Christianity Gemini Libra and Aquarius over Judaism and that as one Planet overcomes another with Reason Craft Piety Cruelty or Lasciviousness Religions alter and succeed one another as they have done eternally These are the unworthy Bases upon which he would place Religion slighting those noble Pillars upon which it was at first erected God's Right and our Duty Any man that believeth the Being of God and confesseth him to be the Creatour of the World will easily grant that we are obliged in Justice to worship him and Ingenuity will constrain him thankfully to acknowledge and humbly to adore his Patron and Benefactour But as Antitheus has stifled the Connate sense of a Deity which all Nations do confess to be interwoven with the nature of their Souls so esteeming himself not beholden to God he suppresseth those great Reasons which make other men Religious left he should be judg'd Ingrateful It may be you desire proceeded Philalethes to know by what brave Standard he measures Religion which he hath disgrac'd with such a mean Original Antitheus taking no notice of the Law of Nature or the Gospel of our Saviour assigns no Rule but the Arbitrary Commands of the Civil Magistrate and esteems that true Religion in every Country which the Governour thereof prescribes and approves all for true though one contradict another and judgeth him Religious who because he is commanded worships the Devil and says it is no sin for men to prosess Atheism if they be requir'd to doe it or to renounce their Saviour nay though it be against their Conscience and teacheth them to excuse the denial which they make in words by thinking otherwise and gives them liberty to doe it in their interiour Cogitations too if they will upon this ground because as he says Mens thoughts are not subject to the Commands of God Thus he hath represented the Saviour of the World as a Rebel for preaching a Gospel which was not authoriz'd by the Roman Emperour and hath disparag'd the Apostles as seditious Hereticks because they perswaded the World not to worship Idols If any thing can be added to that which I have already related he hath further demonstrated that small measure of Good will which he hath to Religion by endeavouring to invalidate those Arguments which assure good men that it proceeded from God the chief of which are 〈◊〉 and Prophecy Miracles are Divine Works transcending all ordinary Power of Nature by which God hath given Testimony to the Doctrine of his Messengers These he calls only unusual Accidents of Nature which Ignorant people wonder at but which Wise men look upon as no great Matters because they understand their Causes and because Impostors doe such things by a dexterous application of Natural Causes or make weak people believe so by 〈◊〉 casts of Legerdemain He says also that if some things be so strange that they seem to transcend all Power of Nature and all Art of Magioians yet he which performs these rare Operations is not to be credited unless the Civil Magistrate declare that the Works are Miracles and that the Person is come from God By which Argument the World was not obliged to believe in our Saviour though they saw him cloth'd with Divine Power commanding the Winds making raging Seas obedient to his Word subduing Devils healing all sorts of Diseases without any natural Medicines triumphing over Death both by raising some to life out of their Graves and rising himself after he had been buried three days in a word exercising an absolute Authority upon universal Nature because Tiberius and his 〈◊〉 did not make his Miracles authentick with their Civil Sanction He is so willing to vilifie these great Operations as Tricks invented by Covetous Artists to get Riches and Honour that he will affirm those strange Prodigies which appear sometimes in the Air to be either Visions only reported by Princes to have been seen to amuse their People or else that they are represented in the Air by Glasses He says that the Armies which seem to skirmish in the Air are only Images of Souldiers at Land or Sea reflected from one cloud to another and multiplied as shadows are ordinarily by divers Looking-glasses and when no Armies are near the places where these Apparitions are seen he says they are brought from remote parts by strong Winds Sometimes he fancies that men form these Shapes upon thick Vapours which swim in the Air by the power of Imagination as women make marks upon the Embryo's in their Womb or else that the Celestial Intelligences which move the Orbs imprint those shapes in their own Bodies which are extended much like to Skins of Parchment and in these men seem to foresee future Events by painted Schemes Thus he makes Miracles things of no greater wonder then an Ignis Fatuus and Ignorant Superstition the only Reason of that Faith which is produc'd by them Prophecy in his Opinion is no better Assurance for he esteems Prophetick Visions only as Dreams of phrenetick men that thought they convers'd with Angels when they talk'd only with their own Shadows and says that God's speaking to them in Dreams is no more but that they dreamed that God spoke to them Because sometimes things seem to be foretold he ascribes the power of Prediction to prophetick Vapours which some parts of the earth exhale in some certain seasons and that those Inspirations enabled the Ministers of Apollo to give Oracles at Delphos and forc'd the Pythian Girles to sing ecstatick Verses These being the chief Reasons which we have to believe what God hath said and to doe what he hath commanded you may easily suppose that he esteems the Primitive Martyrs Egregious Fools and their Noble Deaths only effects of potent Imagination which they suffered either through a great desire of Honour or were forc'd to it by the strength of Hypochondriack Humours and that except the Applause of their Sect they perish'd as trivially as a wild Indian who will die rather then not Worship his Pagod Thus that Passive Obedience which for many Ages was perform'd with so much humble submission that it was manifest to all beholders to be no obstinate Humour and by such vast multitudes that it prov'd it self to be no Rebellious Design when they could not comply with unlawful Commands which was the ancient Glory of Christianity and made it flourish under the most sharp persecutions is by him disparag'd as at the best but an Honest Foolery You will not wonder at all if after all this he expound any great point of Faith into a Trifle The Resurrection he esteems only a Recovery from some Apoplectical Distemper to raise a man from the Dead is only to awaken him out of a Lethargical sleep or to cure one that is sick of an Epilepsie The Apparitions of men that have been buried as he says are only
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
glorified and all the parts of a Holy Life vindicated from the Contempt which was put upon it by the Rudeness of that base Generation with whom he convers'd And the truth is Eugenius he was so lively a Pourtraiture of the highest Vertue that he out-shin'd the most Illustrious Heroes that are nam'd in History and their Actions were so far short of his both in distinction of Quality and the Number of such as were Excellent that they appear at the first view to have been only some little things done by men of petty Tempers when they are put into Comparison with the rare Products of his noble Spirit He despis'd that poor Glory which many of those so magnified Heroes made the only end of all their Actions Anaxanacton being a true Lover of God and having a perfect knowledge of his Infinite Wisdom depended intirely upon his pleasure and referr'd his whole Undertaking to his Honour never relishing that delight which low Souls take in their own Self-will nor admitting those vain Applauses by which arrogant persons nourish their Pride He trampled upon Sensual Pleasures the dull allurements of Fleshly Lust were not able to take any hold of him who came to express an Angelical Life in a Humane Body neither could the strongest Tentations make the least breach in his Deportment which was to be the Standard of unspotted Purity He was so carefully Just that he was never accus'd of doing the least Wrong neither indeed would he ever engage himself in those Affairs of worldly life which usually administer plausible suspicions of Unrighteousness and of which they are commonly occasions Covetous Desires could find no Harbour in that Divine Breast which knew the Contemptibleness of those Trifles by which ordinary Mortals are first blinded and then taken Captives and for which they stupidly admire their Thraldom Ambition could find nothing to tempt him whom she perceiv'd to devote his whole Life to the Glory of the Eternal Father You will easily imagine that he had no great Apprehension of those things which vulgar Opinion hath render'd formidable he contemn'd the despicableness of Poverty he seem'd not to feel the pain of Fasting he took in good part the abuses of ingrateful Relatives he did not much trouble himself to wipe off the slurs of false Accusations which were fram'd to obscure the Lustre of his Sanctity with Imputations of unjust Freedom and to lessen the Glory of his Miraculous Actions with the pretence of Magical Assistances As he perpetually contemn'd those worldly Interests which make men unwilling to think of Mortality so with a most serene Patience be accosted Death though it met him attended with all unhandsome Circumstances for after a most opprobrious Trial he was condemn'd to be Crucified between two Thieves and yet as if he had been unconcern'd in his own Case he neither attempted any Rescue which could easily have been made from those who guarded him nor undertook the defence of his Cause where an Answer was as easie his Accusers being destitute of any Testimony against him except their own Malice and the Judge so satisfied concerning his Innocence that he was forc'd to absolve him before he condemn'd him and declar'd that he pronounc'd the Sentence against him and his own Conscience both at once But Anaxanacton as before he esteem'd it a small matter to be harmless unless he was also beneficial when he could doe no more service to the World by his Life he willingly laid it down to become as I told you before a Propitiatory Sacrifice not only for his Friends but his Enemies not excepting his Murtherers and mingling his Prayers with his Bloud besought his Father that his Death might be a means of Eternal Life to those who kill'd him Whilst Bentivolio spoke these words said Nicomachus I observ'd the Tears run down the cheeks of Eugenius who after he had setled his Passion proceeded thus turning to Bentivolio I must confess that I never heard of any other in whom Innocence Charity and Prudence were so united whom Fortitude and all the proper Qualities of a Generous Spirit did so innoble and I cannot but think that those who convers'd with him entertain'd the highest thoughts of his Divine Person and gave all Reverence to his Heavenly Doctrine but I must entreat you to let us know what other Assurance he gave that he was sent from God I was going to shew you replied Bentivolio that his Example was not more Venerable then the Proofs by which he asserted his Authority were unquestionable As soon as he began to discover himself to the World he was publickly honour'd with the Descent of the Holy Spirit of which I told you before and as he being accompanied with some of his Friends went up one day to a Mountain well known in Palestine which as I remember is call'd Tabor he was transfigured into a Celestial Form his Body was so incircl'd with splendid Rayes that his Vestment shin'd and Moses and Elias one the great Minister of the Law the other the most famous of the Prophets came down from their Ethereal Habitations to doe Homage to him and as they went away leaving the World to the Conduct of that better Gospel which he was to promulgate a Voice from Heaven now the second time confirm'd his Commission and requir'd Mankind to obey him as their only Master Thus nobly was Anaxanacton recommended to the World when he made his first Entries upon a publick life and as he prosecuted the Execution of his holy Office he was alwayes accompanied with a Divine Presence which put a Majesty into his Discourses far above any thing which his Hearers could observe in their own authentick Doctors all his Speeches justified themselves and the Speaker Their Rabbies notwithstanding the deadly hatred which they had for his Person could not but admire the extraordinary Wisdom which shin'd from his Soul whilst he spoke and which they could no more imitate then a Novice in Letters can equal the Eloquence of Cicero The Devil that grand Patron of Envy had soon taken notice of this Excellent Person and was unspeakably vex'd to see Humane Nature rais'd to such a strange height and he was much afraid that he should no longer be able to keep under those whom he had till now too successefully endeavour'd to depress however resolving to try his fortune he presently challeng'd Anaxanacton to a single Combat in a lonesome Wilderness where he hoped to discourage him with the horrours of Solitude to affright him with the neighbourhood of Wild Beasts and to weaken him with the defect of those ordinary Supplies by which our bodily life is supported and attempted with all his Arts to bring him down from that sacred Rock in which he saw his strength was plac'd viz. His Hope in God But when he found him above the Tentation of Sensual Relishes not capable of being entangl'd with promises of Riches nor subject to the feebleness of an over-weening Phancie he flung down his
undoubted Truth was generally known The first Believers preserv'd the Authentick Records of Anaxanacton's Story and deliver'd Transcripts of them to so many that the common Evidence of their Faith was universally spred and all Corruption prevented because for some hundreds of Years they had the Original writings and Copies were taken by so many Persons that none could make a Variation but he was liable to a quick Discovery By the Power of this Divine Verity they converted many of their most mortal Enemies among the Jews insomuch that those who had a hand in Anaxanacton's Death repented of the Murther which they committed upon such a Divine Person and testified the truth of their Repentance by venturing their Lives in his Service He was pleas'd to assure his Ascension to one of his zealous Adversaries by appearing to him with a Heavenly Glory and shew'd him the folly of endeavouring to destroy that Church whose Prince was Lord of Heaven and Earth who after he had recover'd the astonishment into which he was struck by the Celestial Vision he tore the Commission which he had receiv'd to disserve Anaxanacton and made Reparation for the wrong which he had done by the constant Zeal wherewith he promoted the Faith of his Gospel throughout his whole Life and then perfected his Love with Martyrdom When the Heathens doubted of the Truth of this holy Story the Servants of Anaxanacton referr'd them to their own Annals and added Miraculous Proofs in so many Places that their Adversaries had nothing left to oppose them being sufficiently vex'd to see such an unparallel'd Attempt succeed in a way which the World never knew before and wonder'd that a few mean men agreeing in one plain Story should have such a potent Influence upon all Kingdoms where they travell'd one single Person and sometimes two converting a whole Nation to that manner of life which was contrary to the general Inclination of Mankind to that Doctrine which contradicted their receiv'd Principles and that Religion which overthrew the Worship which they had deriv'd from many Ancestors and was confirm'd by Penal Laws and which expos'd such as receiv'd it first to Scorn and then to Torments It encreased their Admiration to see them voluntarily offer themselves to suffer in proof of what they said but much more when they perceiv'd the undaunted Courage with which they endur'd the greatest pains and then Death How could it but amaze the Heathens when they saw poor men whom they despis'd challenge their Gods before the Faces of those who ador'd them and make them confess themselves to be Devils They could not but wonder at the strange Alteration which was wrought upon their Companions Tempers who were so chang'd in their Manners that they could scarce know them to be the same men Christian Religion accomplishing that Emendation upon Humane Life which Moral Philosophy had in vain attempted except in a very few Instances it being unable to make its Precepts obey'd for want of sufficient Motives that is could not promise Eternal Rewards to Vertue nor dissuade Vice effectually having no Authority to threaten Disobedience with endless Torments All beholders were rap'd into Admiration when they saw these things and many enquiring into the Reason of such rare Accidents found sufficient cause to conclude that they were the Effects of a Divine Power which accompanied the Apostles and they justly esteem'd them Infallible Proofs of the Truth of the Holy Story knowing that Falshood is unable to equal such Products But O God! said Bentivolio making a passionate Apostrophe what a stupid Incredulity hath seiz'd upon this leaden Age which doth not give Faith to that Divine History which is come safe to our hands being preserv'd in a Holy Book not blemish'd with one material Variation and honour'd with the concurring Testimony of the best men who liv'd in all the Ages since it was written What a strange Lethargy is this which hath so fatally benumb'd our Wills that we cannot be perswaded to think that there is as much reason to believe that the Four Evangelists have given us the true History of our Saviour as that Julius Caesar wrote his Commentaries We pretend to doubt whether the noble Physician penn'd the Acts of the Apostles and yet make no question but Homer wrote the Iliads and that the AEneids are the Works of Virgil. But since there is no Comparison between the reason of that credulous Respect which is given to the fore-mention'd Authors and the validity of that Evidence which I have produc'd for Anaxanacton's Gospel I will tell you added Bentivolio now addressing himself to Eugenius the cause of this strange Infidelity Some fall into it by a lazy neglect of the consideration of those Arguments which would make them give credit to this Story and many are unwilling to believe it because their Faith would disturb the Pleasures of their Sensual Life These though they never heard of any Counter-witnesse produc'd to disprove this Truth for there is none and though they are not able to frame a rational ground of Doubt yet they endeavour to look upon it as a Fiction because it crosseth their Adherence to a base Interest The Dissatisfactions which they pretend to the Holy Gospel arise not at all from the Defect of those Reasons by which its truth is asserted but from the too-much Evidence which against their Wills they find there of the necessity of a Holy Life and too strong proofs of the miserable estate of those unworthy Souls who being favour'd with the Knowledge of its Precepts do not answer it with sincere Obedience It were too long to trouble you with the Enumeration of all those Devices which they contrive to avoid the power of this important Verity Sometimes they pretend that the Doctrines reveal'd are contrary to Reason making God's Understanding no bigger then their own and pronounce those things absurd which they would not have had reveal'd and endeavour that the Gospel might be thought a Fable though they cannot imagine at what time it should be feign'd by whom or for what purpose and deny that it was confirm'd by Miracles though they cannot but acknowledge that if it was entertain'd upon any other Accompt it was the greatest wonder in the World But these men will not let it be possible for God to assure his Creatures of Truth for he hath done so much that they cannot tell what more to ask only when they are urg'd with it they require saucily that he should repeat it But that you may more plainly see that this perverse Incredulity which is the great Fault of the present Age ariseth not from the want of any Credibility in the Object or Defect of clear Evidence in the manner of proposal I must acquaint you that many who convers'd with Anaxanacton when he liv'd upon Earth did not entertain his Gospel with that Faith which was due to his visible Authority The Proofs which he gave were Sufficient but not Compulsive It was highly convincing to
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
the stoutest men that led the Theomachian Van. Antigraphus who fought with the Theomachians was met by Nicomachus who shot him in the Mouth and lodg'd a brace of Bullets in his Brains and after him dispatch'd Saprobius with his Sword Hieromimus who would needs thrust himself into the Fight though he had no Command being known to a private Souldier who had seen him in Theoprepia was kill'd with the But-end of his Musquet Euphron having charg'd too far into the Enemie's Body was unfortunately slain Aristander having seen him engag'd endeavour'd with all possible speed to hew out a way to his relief but not being able to come where he was soon enough to save his life he fell with an impetuous rage upon those who kill'd him and fetch'd off his dead Body In this Action Aristander receiv'd one Wound in his Thigh and another in his Arm which prov'd mortal to him Whilst the Victorious Arms of the left Wing distress'd the Theomachians in the Front a sudden Ruine hastned upon them in the Rear For Panaretus and Philalethes being inform'd of a private way through the Wood by which fetching a small Compass they might come behind the Theomachians they acquainted Lysander with their desire to surround the Enemy and receiv'd of him four hundred Horse with which they put their Design in Execution and flew in upon them with an appearance which was so much the more dreadful because it was unexpected and made the Theomachians think that Death had hedg'd them in upon all sides However taking a desperate kind of Courage from their Danger they fought stoutly and though they were beaten yet the Theoprepians found such considerable Resistance that it cost many of them their lives At length the Theomachians seeing most of their Leaders slain and so many of their Companions kill'd that they were put out of all hopes of Victory some of those few which surviv'd threw down their Arms and desir'd Quarter others endeavouring to save their Lives by running disorderly to Antitheus his Division which was a very small relief for they were so discourag'd by Theosebes and his Invincible Army that having left their most considerable Officers dead upon the ground and having seen others taken they began to flie hoping at least to delay their Death by retiring to Polistherium Eugenius who was a faithful friend to Alethion and staid in Theriagene to serve his Interest receiv'd a fall from his Horse the day before the Fight and pretending to be much hurt by it he took his bed by which means he gain'd an occasion to remain at home to execute the Design which he had contriv'd against Antitheus which was to surprize the City whilst he was engag'd in the Field and accordingly having given notice of his purpose to Alethion by one of his Servants well known to Bentivolio Amyntor with a select Company of Horse at the hour which was appointed by Eugenius march'd towards Polistherium unseen by the Enemy and carrying Antitheus his Colours which they had taken in the Fight he came to a Gate which Eugenius had secur'd and having let him in they seiz'd upon the Town for Alethion This Action made the attempt of those who hoped to escape by flight of little advantage to their security for being pursued and kill'd by the Theoprepian Horse when they drew near to the Town they were destroy'd by the great Guns and Muskets which play'd upon them from the Walls and this did so confound them with an unexpressible Despair that being neither able to fight nor run away they stood still and cry'd for Mercy which though they did not obtain at first yet it was granted as soon as the Prince of Theriagene and Theosebes could come up For one of them desir'd not to see more of his Subjects slaughter'd and the other could not endure to behold so many men kill'd after they had given over all Resistance They exhorted the Souldiers to be content with their Victory without more bloud which could not make it more acceptable and they were not disobey'd when their Commands were heard Thus did the Justice of Heaven punish the Rebellion of Antitheus and his Accomplices and in a short time utterly frustrate all the Probabilities which he had fram'd to support a saint Hope of escaping Destruction And now the Princes having given order to take care of the Wounded Souldiers and to secure the Prisoners Theosebes went into Alethion's Coach and taking Bentivolio and Panaretus with him sent his Commands to Lysander to lead his men towards the City which they knew to be in their Friends hands both by Alethion's Colours which were plac'd upon that Tower which was over the Gate by which they were to enter as also by a Messenger sent from Amyntor When they were come to the City-walls they were met by Eugenius who being transported by the sight of Alethion alighted off his Horse to perform his Devoir to him and kneel'd down to kiss his Hand but was not able to speak for Joy Rise up rise up my faithful Friend said the Prince taking him into his Arms I shall never forget the Affections which you have alwayes preserv'd for me neither shall any time blot out of my mind those obliging services by which you have demonstrated your Love He had not time to reply for the Princes came out of their Coaches intending to march into the City on Horse-back and then he was interrupted by the Embraces of the Prince of Theoprepia who had much endear'd him to himself for those high Offices which he had perform'd for a Prince whom he lov'd above any man in the World and then signified his Affection in words full of Esteem When Eugenius was got loose from Theosebes Bentivolio passionately affected with the sight of one who had oblig'd him with all the Expressions of a most Generous Friendship ran to him with open Arms saying as he went And is it true my dear Eugenius that God hath given us leave to meet again both so soon and so happily Yes Bentivolio replied Eugenius and I esteem it no small part of this Day 's Felicity to meet one who was never out of my Memory and Desire since we parted The rest of the Company having perform'd their affectionate Salutations to this Excellent Person the Princes entred the City whilst the great Guns sounded from the Walls and the People Echo'd to that joyful noise with their loudest Acclamations in all the Streets through which they passed to the Palace It is not possible for me to express that endearing Welcome which Alethion gave to the Prince of Theoprepia after his Arrival in the House nor to repeat those many passionate Acknowledgments which he made to him for that Generous Love by which God having made it successful he was restor'd to his Throne protesting to Theosebes that the re-enjoyment of his Kingdom was infinitely more acceptable since it was accomplish'd by his means then it could have been any other way Theosebes who so entirely
Composition still marching away and other succeeding in their rooms if nothing in us were fix'd and immutable we should not only find it difficult to remember the Observations of our former Life but be apt to forget what we our selves were in time past or if Memory be only fading Motion like that which we discern upon the Surface of Water after a Stone is thrown into it 〈◊〉 is impossible to imagine by what Preservatives this feeble Trembling should continue so long as we know we can remember For many years after this Motion must needs have ceas'd we find the Phantasms of things long before past as fresh as if they had but newly happened I will not trouble you Synthnescon said Aristander continuing his Discourse with any more Arguments concerning this Matter The Actions which I have nam'd do prove the Soul to be an Incorporeal Substance it being evident to any Ingenuous Philosopher that no Contexture of Atoms is capable of such Operations and that it is impossible they should be produc'd only by the Motion of Matter agitated But I would adde this to what I have said already That though I do really believe that the foremention'd Arguments are in themselves certain Truths and do sufficiently prove the Immortality of our Souls yet I think God hath given us a higher assurance concerning this Article of Faith then any thing which I have mention'd I mean that our Immortality is better demonstrated from the Resurrection and Ascension of our Saviour then by any Apodeictical Proofs drawn from other Topicks All are not prepar'd for Philosophical Arguments because many of them are subtile and so above the reach of weak Capacities neither are they of force to uphold a Belief in those who understand them no longer then they do carefully attend to the Coherence of every Demonstration Our Saviour rising from the Grave and appearing in the same Body in which he was Crucified both after his Resurrection to many of his Friends upon Earth and after his Ascension to one of his Apostles from Heaven gave sufficient notice that he had overcome the Power of that Death which he suffer'd upon the Cross and by the truth of his glorious Existence exhibited an evident Testimony of the Soul 's Incorruptibility And I must tell you Synthnescon that the conviction which we receive from this Argument doth so far transcend the satisfaction which we find in all others which have been produc'd for the Determination of this Question that Christian Religion may be truly said to have the Glory of giving a just Demonstration of the Life to come and a clear Assurance of the Immortal Happiness of our future state Here Synthnescon reply'd I cannot but acknowledge it Aristander as a very great Obligation that you are pleas'd to allow us the benefit of your Conversation especially at this time when your Repose is necessary to your Health and if it were not for continuing a disturbance I should beseech you to deliver me by your excellent Discourse from the vexation of some Objections which molest my Faith and with which I find my self more troubled because this Article is very Important I understand very well said Aristander that a freedom from Company would contribute nothing to the Restauration of my Health and I assure you that I do not think that those few Hours of my Life which yet remain can be better imployed then in this sort of Conversation and therefore you have a fair leave to propound your scruples Synthnescon accepting this courteous offer began thus I find it difficult to think that the Soul is any Immaterial Substance because I cannot imagine how it should be joyn'd to this Body I can hardly believe that there is any such strange sort of Glue which is able to fasten together two such different Natures It seems to be an odde Marriage wherein so subtile a Principle as you make the Soul should desire to espouse to it self dull Matter and yet if it would contract such an Union it cannot because it would pass through Matter by reason of its all-penetrating nature and so be unable to take such fast hold as to make a Whole consisting of those two Parts which you call Soul and Body I rather phansie an Identity of things exprest by those two names then an Union of distinct parts and suppose the Soul and Body are rather One then United because the Soul which you magnifie so much for its innate Power is not able to perform those noble Operations for which you pronounce it an Immaterial Substance when the Body is distemper'd by Excess of Meats or Drinks or indispos'd by Diseases and old Age. Who is able to discourse rationally when he is drunk The Extravagancies of Mad-men are notorious the Operations of the Intellect wholly cease in Lethargies and Apoplexies and I am apt to argue that as the Soul suffers an Infancy when the Body is young grows more vigorous in riper years becomes decrepid in old Age and is sick with the Body so it also dies with it This Belief receives Confirmation from that which is observable in the manner by which Death seizeth upon us for dying persons feel themselves perish by Degrees they lose one Faculty after another Speech Memory Sight and Hearing And as the particular Senses which are proper to every Organ are taken away by the Prevalency of a Disease so I suppose that whatsoever it is which you call Soul must needs be destroy'd by Death Besides this if there be a Soul it is Divisible and therefore not Immortal as may be perceiv'd in the Motion which continues in the several Parts of a Body when the Whole is cut into pieces What can be the reason of that Agitation but that the Soul being commensurate with the Whole is divided into every Part and so moves them 〈◊〉 while and after some time perisheth being only a mortal Vigour of warm Spirits If it did escape these dangers as you pretend it doth I know not to what purpose it should then be continued in Being for it cannot act out of the Body and having no Operations it must needs be condemn'd to an unhappy Dulness in a most afflicting Solitude It can neither hear Musical Sounds nor see the Beautiful World nor discourse nor converse with others and therefore it is rational to suppose that it doth not Exist at all I must adde also that what you call Soul in us seems to understand that dark Fate which awaits it in Death and that this sad Presage makes men afraid to die If the Soul were an Immortal Spirit able to subsist of it self it should rejoyce to leave this Body and it would find no reason to be enamour'd with it if it be destinated to an Immortal Happiness as you say it is in the Separate state I have heard some say too that if there be any such state 〈◊〉 seems very strange that none of those Millions of Souls which are gone into the other World should return
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