Choice you may obtain that Excellency which is call'd Vertue And this you ought to seek above all the Pleasures in the World because it is the highest Perfection of which we are capable and is absolutely necessary to our Tranquillity the state of Vice being alwayes a Discomposure Since you are made to live in the Company of others like your selves in Nature the pleasure of your Life depends very much upon friendly Society and therefore you must endeavour to preserve an intire Charity with all your Neighbours and as you hope to be lov'd by others you must love them so truly as never to doe that to them which you would not have them doe to you The Rules which concern the ordering of your Actions in all Cases are very many because the Circumstances which make various Cases are infinite and therefore I cannot give you a perfect Catalogue of them all but you are sufficiently supplied with the Holy Gospel of our Saviour which I commend to your frequent perusal and charge you to reade the Commands which you find there as Indispensable Laws not to be talk'd of but obey'd You will hear also soft Whispers from your own Souls telling you truly what you ought to doe in most Cases I have left you some particular Assistances in writing which will direct you amongst other things what Books to reade The Rules which you will be able to frame to your selves by so many Helps you must learn by Experience to apply prudently to all Emergencies of your Life At present I shall only acquaint you with a few Directions which come into my Mind Perform all loving Obedience to your Mother whom I have made your Guardian knowing that now you must look upon her as your Father too Begin as soon as you can to accomplish your selves with those Perfections of which you are capable remembring that Youth is a very Imperfect thing and that the future Hopes of young men do so much depend upon an early Care that the neglect of it doth alwayes make the Happiness of their after-life difficult and in some cases unattainable Whilst you are young you must be afraid of your selves for that Age is so inconsiderate that though it most needs Advice yet it least regards it You know not by how many Years your Life is measur'd and therefore make such use of your present Time that you may not be prevented by Death or hindered by Diseases from doing that which is proper to your respective Ages Take pains to adorn your selves with all the decent Qualities which may make you acceptable to Wise and Good men Be not discourag'd with any Difficulties which you meet in the beginning of your Endeavours neither despond upon the perception of your Imbecillity remembring that there was a time when the most famous Philosophers could not reade the Alphabet Let nothing rifle the Modesty of your Souls which is a connate Preservative by which God hath fortified you against many Enormities Keep the Virgin-purity of your Souls unspotted If you consent to sin you will run into those Errours which you will never be able to forgive your selves whilst you live Bestow so much care upon your Body as will make it a fit Instrument for a thoughtful Soul Know the Proportions of your Meat Drink Sleep and Recreations and do not exceed them Abhor Idleness as the Mother of innumerable Sins but in toilsome Labours remember that the frail Body is not able to hold an equal pace with an immortal Spirit Neglect not Decency in your Apparel Gracefulness in your Gestures or Handsomeness of Speech only be sure to avoid Vanity in them all I would not have you sordid or affectate Take heed of contracting any foolish Habit because it is not only a Deformity but hard to be put off You must alwayes take an especial care with whom you associate your selves for you can no more promise your selves to come away unhurt by Evil Company then you can assure your Health in a Pest-house When you think of disposing your selves in a particular way of Life take that course to which you are most naturally inclin'd a particular Disposition is an Indication of Fitness and when you have engag'd your Thoughts endeavour at a moderate Perfection of Ability to discharge your Undertaking You must not think that you are come into a World where nothing is to be suffer'd and therefore inure your selves betimes to bear little Hardships and since you will be tempted with Flatteries from the way to true Felicity be sure you have a watchful Eye against the Delusions of Sensuality Take heed of being enslav'd with a fond Self-love and of being abus'd by the troublesome effect of it Self-pity or depress'd with too affectionate a sympathy with the mortal Body Endeavour to get Knowledge considering that an Ignorant person is but a blind Beast yet esteem humble Obedience infinitely above the greatest Knowledge and be sure to affect Goodness more then Honour or Riches When you are tempted to be proud remember the fallen Angels and when you perceive Humility disparag'd think of your Saviour Check the first Relishes of Self-excellency which you find in your Souls if they grow Vigorous they will ripen into Arrogant Thoughts and Deportment When men speak of Honour know that they usually mistake it for they make many vain things the Foundations of that which proceeds only from Vertue In your Actions propound to your constant Imitation one or two noble Examples and think often whether that which you doe would please Brave men and judge it a great matter to deserve the Estimation of those who are Good and accompt it a pitiful Weakness of Mind to fall out of your own favour by the Disapprobation of those whom you cannot but despise Look upon Contentment with your Portion as the greatest Inheritance which was ever enjoy'd in this poor World and having a moderate Estate be thankful and know that there only the purest Tranquillity is to be found Be obliging in your Deportment and according to that Revenue which God shall bestow upon you be Charitable to the Poor and let the Measure of your Alms be above the twentieth part of that which you yearly receive Avoid Envy in your way of Life as far as prudently you may if you have any thing that is Excellent you shall be sure to meet it and it is a very troublesome Devil Be strict in the Observation of Temperate Rules for Sobriety is the best sort of Physick and Health obtain'd by it one of the greatest Pleasures in the World Reproch none for their natural Imperfections and let the Deformity which appears in the Evil Manners of others alwayes endear your own Vertue to you and when you see the Unfortunate Examples of dreadful Falls in many whom you thought safe learn to secure your own Station Remember that by reason of Ignorance Incogitancy and Vicious 〈◊〉 men doe themselves more hurt then they suffer from others and therefore learn to watch
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
and give us notice of their condition especially considering that the great affection which many of them before their Departure seem'd to have for their Friends here must needs make them willing if they be able to inform them in such a weighty affair and concerning which they do exceedingly desire to be assured These Arguments put together overthrowing all Hopes at least the Certainty of a Future state they suppose it rational to improve the present to all possible satisfaction and though by reason of this Unbelief they do many things which you esteem vicious and take that course of Life which you condemn yet they think themselves justified by this that they do but reap those Fruits which would perish if they were not gather'd and that they should live to no purpose if they liv'd otherwise Aristander perceiving that Synthnescon had finish'd his Objections reply'd thus I am glad that you let us know what may be said against the Belief of our Immortality because you have given us occasion to confirm this generous Truth and to assure our selves that the Comfort which we take in it hath a sure foundation in the unperishable nature of the Soul which we have receiv'd from God I will shew you the Vanity of those Arguments by which you endeavour to gain credit to the Errour of your disconsolate Opinion But before I answer your Objections particularly I will premise a few things concerning the Temper and Design of the Panthnetists And first I must give you notice that whilst they deny the Immortality of the Soul upon this Supposition That there is no such thing in the World as Incorporeal Being they beg the Question which they ought to prove and think themselves great Philosophers when they have only affronted the Truth with bold Contradictions I might tell you also that that shew of Argument which some of them take from the Death of the Body is but of the same validity with the former Presumption and makes as much for us as against us since whilst they talk confidently of the state of the Dead they know not what it is to Die-They pretend indeed to doe service to Mankind and undertake by their Principle to deliver us from those Fears which we are apt to apprehend in a Future state but do really administer no higher Consolation then those who tell poor Sailers when they are distress'd with ill weather that within a few hours they shall be drown'd Which is infinitely below that encouragement which our Principle bestows upon those who pass through this tempestuous World for it assures all who do not make themselves incapable of it by a wicked Deportment in the way of a safe Arrival in a happy Port after a few short Storms are past The Panthnetists also shew that they are no Friends of God because they take away the greatest Verification of his Providence It is well known that things are not alwayes brought to rights here and that they induce men to think either that there is no God or else that he is not Good and Just by saying that it shall not be done afterward But the truth is the chief use which they make of this false Notion is the Indulgence of a Vicious Life in which they please themselves so much the more freely as they are able to make themselves believe that they shall not be call'd to account for it in the Eternal World But how unlikely they are to enjoy what they expect I will shew you by discovering the weak grounds upon which their Hope is built You are tempted to think that the Soul is not an Immaterial Substance because as you said you cannot imagine how it should be united with one that is Material But this Scruple need not trouble you since it riseth only from the unknowableness of the manner of this Union You might as well doubt whether the parts of Matter be united for there is as much difficulty to apprehend the Connexion which one part of Matter hath with another as in this Hypothesis Can you easily imagine with what Bond the parts of Iron are so fast lock'd together or what Cement makes the Particles of hard Stone cleave so close to one another If you say they are united by Juxta-position and Rest we can as well phansie the Soul to be immediately united with the Body as the parts of Matter to be after that fashion put close to one another and it is as demonstrable that the Soul may move the Body and be in no more danger of being divided from it then two Bodies are of being dis-united when they are mov'd together I grant that this Union is one of the greatest Secrets in Nature but yet a most credible Truth for having prov'd that the Soul is Incorporeal and perceiving by Experience that it doth inform the Body by an intimate Presence we have no reason to doubt the possibility of the fore-mention'd Conjunction though we understand not the Physical way of this Mystical Incorporation Neither would you have objected the Unfitness of this Marriage if you had consider'd that he who appointed it made both Parties apt to be joyn'd together For if Corporeal Matter had not been united with an Intelligent Principle it could no other way have been exalted to that Dignity which it now enjoys and the Soul is requited for this Condescension because there is no other means as far as we can imagine by which we could have attain'd that Knowledge which we have now of the nature of Matter but by this intimate Conjunction with it Your second Objection is very unable to doe you service for it offers only a faint Proof of Identity of Essence from the Sympathy which is perceiv'd to be betwixt different things We cannot but grant that the Union of the Soul and Body is very strict and that the Soul is by this close connexion much subjected to the Laws of Corporeal Nature and forc'd to have a deep sense of Bodily Infirmities by which the All wise Creator hath engag'd it to take care of the Body and to relieve its Necessities being partly its own By this Union also the Soul is made able to command the Body more easily and at pleasure to communicate its own virtue into the several parts thereof by which means this Composition is made a most rare Automatous Machina And whilst the Soul is made very sensible of the Perturbations which happen in the Animal Spirits the Corporeal Passions are made a Trial of our Wisdom we being put to learn carefully to distinguish betwixt those Motions which we find deriv'd into our Bodies from our own Wills and those Impressions which the Soul receives from the Bodily Temper and also an exercise and assurance of Vertue when the Soul is able not to grant that which the bodily Appetite doth not only crave but makes us also feel great pain whilst for reasons which it doth not understand we deny it and so prove that we have got a Dominion
over the Body since we are not brutishly affected with every Passion which is rais'd in it by the Motion of Spirituous bloud nor carried to Action according to those Provocations which are transmitted into the Phancie from the Impulse of External Objects By which Experiment the Soul proves it self to be of an Immaterial Nature for though it hath an actual Sensation of a fleshly Delight yet by a noble Act of the Rational Will it chuseth a good which is contrary to fleshly Pleasure and which no Corporeal Faculty is able so much as to apprehend By this which I have said it is manifest that the Soul though it be not one with the Body may be capable of those Advantages and Disturbances which you mention'd and being distinct in Essence from the Body with which it is closely united may receive considerable hinderances in its Operations from the Indisposition of the Animal Spirits in Sickness and old Age and from the Confusion of Phantasms when the Bloud is drench'd too much in Wine or swell'd with gross Humours and the Brain clouded with Melancholick Fumes and the Phancie deprav'd with black Vapours the Soul remaining untouch'd in the vigour of her Intellectual Faculty only hinder'd by the Distemper of those Instruments which she is forc'd to use in this Conjunct State So that the Inconveniences which you objected do no more prove that the Soul is weakned in her own Nature then we can conclude our Foot to be lame because we halt when one Shoe hath an higher heel then the other It is not to be expected that whilst the Soul is under such disadvantages she should perform her usual Actions as well as at other times more then that an Artist should express his best Skill with a bad Tool But that the Essential Faculties receive no damage in themselves appears by those regular Operations which she doth again exert when the Body is restor'd to its proper Usefulness by the recovery of Health by returning to a sober Temper by awakening from Sleep and victory over Apoplectical Distempers Besides this we have great reason to think our Souls Immortal notwithstanding what happens to us in Sleep since though they are then secluded from Converse with External Objects they do frequently and for ought we know alwayes Act neither do the sufferings of Mad-men weaken our Faith since though they have extravagant Phancies yet they Apprehend which no Material thing can doe Your Argument taken from that which Dying persons feel would signifie something if we should take for truth whatsoever you have a mind to say We know not what Sensation is in the Souls of Dying persons in that moment when they leave the Body We must grant that which is easie to be experimented that when the Vital Heat is suffocated by Putrefied bloud or exhausted by old Age the Members of the Body will receive no Influence from the Soul and the Immortal Spirit will then go away as Birds flie voluntarily out of old Nests or is forc'd out of an unfit lodging which afterward will decay by the absence of the former Inhabitant But that doth no more prove that the Soul perisheth then it is true that a Tenant dies because he is turn'd out of his house by his Landlord You added I remember that the Soul is not put out but cut in pieces sometimes and so must needs die To prove this you urge the Motion which remains in the Divided parts of a Body But you will perceive that this is a very weak Argument if you consider that the Activity of the Animal Spirits can easily move the Divided parts till by that Motion they are dissipated but it doth not give us any just occasion to think that the Soul is divided since it was prov'd before that it is Immaterial and this Phaenomenon is otherwise fairly salvable the Soul having a power to withdraw it self intirely into one part or to go away from the whole as it pleaseth without suffering any prejudice by the Division of the bodily Members Whereas you phansie that if the Soul should subsist in the Separate state it would be unhappy being depriv'd of all the Organs of bodily Sense and so render'd unable to understand or doe any thing I crave leave to tell you that though many of our present Faculties must needs be buried in a kind of Sleep by Death and though the particular description of the Future state in which our Souls shall be after their Separation from the Body doth by many degrees transcend the capacity of our Reason and that God hath not supply'd that Defect with the clearness of Revelation yet being fully satisfied as to the Existence of our Souls after Death by the fore-mention'd Arguments I am not displeas'd that the Happiness of my Future state is so great that I cannot now comprehend it and as I trust the Goodness of God for my Felicity so I leave the Manner of making me happy to his Wisdom not doubting but he will bestow upon the Soul or awake out of it Faculties suiteable to that condition And since the Soul is an Intelligent Principle and contains in it self a power of universal Perception by which it now understands what is represented by the Organs of Sense so when it is destitute of these Instruments it may well enough perceive after some more transcendent manner in a degree proportionable to that which we attribute to God and Angels He who made our Souls can easily give them when they are out of these Bodies the Species of all things which will concern us to know if we did not understand them before or to remember if we did That because they cannot act as they do now therefore they shall be able to doe nothing at all is an Argument no better then this A man cannot sing because his Lute is broke A Country Clown doth scarce understand any other use of his Hands then to plow to dig to sow to reap or to thrash but he would be laugh'd at if he should affirm that there were no other besides these for we know to what excellent Imployments they are put by Lutenists Painters and other Artists And we may rationally think that there are noble Operations in the other State of which this Principle is capable since it doth declare an admirable Capacity at present and so there is no fear that we shall be idle in the other World That disconsolate Solitude which you talk'd of is as little to bedreaded for the Ethereal Regions must needs be so well Peopled that we cannot easily be alone and the Companions to which Good Souls will then be gather'd are so desirable that they will have no great mind to return hither Whereas you said that if Souls be Immortal it is strange that they are unwilling to leave the Body and that if they be destinated to a happy condition it is impossible but they should rejoyce in the near approches of that Felicity to which Death doth transport them I
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
clear Understanding None have such visions of God as Holy Souls For as Plotin saies Ennead 2. lib. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. To what purpose 〈◊〉 we talk of looking towards God That is worth nothing unless we shew how we may come to see him But Vertue joyn'd with Prudence when it is brought to perfection will let us see God 239 Ononeirus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dream of an Asse The Captain of the Levellers who bottom their Designs upon Dreams and foolish Thoughts 29 Ontagathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a truly Good man 149 Orexis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appetite By Orexis Nicomachus was strongly solicited for most Tentations receive power against us from that Interest which they have in the Sensitive Appetite 178 O gilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Angry man one of Bentivolio's Accusers Anger when it is a little humour'd destroys Good will 117 Orphana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Orphan The Story is too applicable to many who by the Infidelity of their Guardians are us'd after the same manner 55 P PAmmachia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altogether Contentious or Full of Strife and War 2 Pammelaena from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-dark By this name the state of Ignorance is represented Book III. 121 Panaretus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-Vertuous the Brother of Bentivolio and Urania Where Heavenly Light and Holy Love inhabit they are accompanied with every other Vertue 18 Pancratus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that hath got an absolute Dominion over his Passions one that can contein himself within the bounds of Temperance in all Instances 74 Pangelos from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one wholy given to Laughter 80 Panstriblus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altogether Perverse I have bestowed this name upon the filthy Ranters the Gnosticks of these dayes who turn Religion into Atheism and the Grace of God into Wantonness 139 Pantheon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Temple at Rome common to all the Gods It is put in the III Book for Gentile Idolatry 133 Parelton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun reflected a round Cloud glistring with the Image of the Sun 273 Parresia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Freedom of Speech Confidence 118 Pathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Passion Affection Softness 153 Peirasmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tentation ibid. Peirastes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tempter 178 Penia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poverty 10 Perilype 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grief the Consequent of foolish 〈◊〉 80 Philadelphia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brotherly Love 201 Philapant as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of all men 28 Philopseudes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Falshood one that makes Lies 155 Philothea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of God and Divine things 259 Philoxenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Strangers Hospitable 116 Phrictus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dreadfull Terrible one of Tuphlecon's Tormentors The discovery of Hypocrisy produceth Amazement 155 Phronesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudence 201 Phronimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudent ibid. Piacenza Pleasure the Title of the II. Book wherein a Voluptuous Life is described and reproved 69 Picrudor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bitter Water the Emblem of bitter Zeal 156 Pigerrimo a Sluggish person 79 Pinodipson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hungry and Thirsty Poverty 2 Pistalethes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True Faith 203 Pithopseudes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suadela and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false one that perswades others to believe what is false 208 Planaster from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wandring Star 140 Pleonecton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that desires to have too much an Avaritious person 114 Plutopenes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor-rich man who never hath Enough nor enjoys or makes any good use of what he hath 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the III. Book it denotes Spiritual Wickednesse Pride Contention and Wrath which puff up mens Minds and swell their Thoughts 168 Polyglotta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much Tongue Religion is distress'd when it is environ'd with Words but destitute of sutable Performances 114 Polymachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much given to Contention 167 Polytheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that believes or worships many Gods 133 Pseudenthea from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 False Inspiration with which these latter times have been troubled 115 Pseudognosis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledg falsly so called 208 Pseudorces a Perjur'd person from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false Oath 50 R RHexinous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that enervates the Mind a proper Epithet of Jealousy which breaks and discomposes the Spirit 2 Rhipsaspis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that throws away his Shield and flies at the sight of an Enemy as Demosthenes was reported to do 125 Roccabella The fair Rock The lovely Mount of Temperance upon which the Soul enjoys the delights of Serene Contemplation 86 S SDegna Disdain and Revenge 3 Skiamelluses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shadow of that which was to come The Jewish Temple is not unfitly call'd by that Name because that and the Jewish Oeconomy were but an External Shadow of better and more substantial good things which they did for a time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 represent as by Types and Shadowes 131 Sophron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temperate 225 Sophrosyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temperance describ'd at large in the IV. Book 201 Staurus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Crosse but is used in the III. Book particularly for the Cross of Christ upon which when he offer'd himself to God he abrogated all the Jewish Oblations 132 Synaxis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Convention or Congregation It is taken Theologically for a Company of Christians met together to eat the Lord's Supper and to make a joynt Commemoration of our Saviour's Death T TAano 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things which are above 201 Takato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things which are below These two Streams of the Spring Agathorryton signify the Good things which God gives with his Right hand as Wisdom and Vertue and with his Left as Strength of Body Worldly Quality Riches c. For he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spring of Springs the first and best Good from whence all Goodness is derived as Synesius calls him in one of his Hymns See Agathorryton ibid. Talaepora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miserable 11 Tapinophrosyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humility 192 Temperanza Temperance which is the great Panpharmacon the true All-heal it both prevents Sickness and restores Health 14 Terpsithea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delight in God See Galenepsyches 239 Thanatus 〈◊〉 〈◊〉
divisions interchecker'd like great beds of Flowers and fresh Grasse-plots in a large Garden The Corn-sields look'd as if the Rootes which were hid in them complain'd that by mistake of their own strength through a great desire to be fruitful they had sent forth more stalks then they could well support and the overladen Eares encreas'd the oppression The sweet Grasse grew up so thick in the Meadowes that it seem'd to be streightned for want of room and yet crowded closer to make way for those fragrant Flowers of all sorts which grew up with it and these mingling their various colours as they best fitted the severall greens which they found there made a show like a rich Carpet where Grasse was the Ground rarely made up with beautiful Embroderies of Flower-work A little remov'd he saw brave Pastures which though they were oppress'd with the feet and mouthes of daily guests that liv'd upon them yet the inexhaustible soyle sent forth Grasse and upheld its growth both in thickness and height in spite of their Teeth The humble Rivers in the lowest places they could sind crept amongst these in such proportionable windings and careful distances as if they design'd to carry their streams about with that Universal respect to the ground that they would leave no place unwater'd and then they slid away with such gentle slowness as show'd that they either doubted whether they had perform'd their duty or if they had yet were loath to leave those pleasant banks but being driven forward by such streams as came to supply their places they murmur'd along to murmur'd the unwillingness of their departure Toward the rising of the Hills upon that side which is beloved of the Sun he saw most noble Houses whose several forms though something different from each other did all bear a well-agreeing Witness of greatest Art in the rare polishing and Excellent conjunctions of the best materials of Edisice Those sides which are visited with colder winds were no less defended then adorn'd with well-grown Woods which had stood there beyond the memory of man and amongst those the glory of that Countries Plants Old Oakes lift up their stately heads supported with strong bodies so invelopp'd with thick branches that each Oak was more like a whole Wood then one single Tree Under this guard in places fit for them stood all other Trees famous for bearing of Fruit in such orderly rowes that if you look'd upon them in right lines or transverse you should not see one of them out of his Rank In Summer these had most pleasant emulations for whilst each Branch vied with its neighbour for numbers the Fruits themselves showing a full growth and adding also beautiful colours endeavour'd with a lovely sight to anticipate the sweetness of relish but by so doing made the Taste more acceptable it being an addition of pleasure when that which delights looks handsomly So the Vertues of accomplish'd Souls are more graceful when they shine through Comely Bodies The inferior Trees which had not the Glory of Fruits spread their leafy boughs to contrive cool shades and made themselves safe cages for Musical Birds whose daily work was to sing for joy that even so they should contribute something to the happiness of such a Blessed 〈◊〉 Amongst these varieties he saw Fair Towns and little Villages scatter'd up and down but in such convenient distances that they seem'd like Bee-hives of divers sorts orderly plac'd in several Gardens and he could not but take notice how the numerous Inhabitants went out and in like swarms of busie Bees It gave him great delight to observe how through the middle of each Town or not far from it the streams which had been driven from the fields came down in silver Brookes but much more when he was told afterward that they brought along with them great plenty of excellent Fishes which the people needed not to trouble themselves to catch for they desiring to take themselves prisoners swam voluntarily every day into their Nets and Weels or if they did but throw a Hook into the water they would hang themselves upon it and give them notice that they might draw them out His eyes being glutted with the Luxuriant Pleasantness of the Valley he turn'd them toward the Ground which by its situation is lifted up somewhat higher and so more moderately moist and there new Sights encountred him namely such numerous multitudes of well-fleec'd Sheep upon large Walks that made it a question whether the Grounds were over-grown with Sheep or the Sheep with Wooll which what it wanted of the colour of the Golden Fleece it did more then compensate with Softness Near to these he pleas'd himself to behold the large Parks wherein goodly herds of comely Deer rang'd up and down whilst the little Fawnes tripp'd after them But as by the long hearing of Excellent Musick the powers of attention are tired the Body having joyn'd with the Soul in the freeyielding of its self to the melodious Sympathy of grateful Notes the wearied Spirits gather'd together with a soft sweetness repose themselves in their cels by a silent slumber just as the troubled Bees are woo'd to cluster themselves upon the Branch of a Tree by the to-them-acceptable noise of Basins So it was with Bentivolio For being ravish'd with so many pleasing Sights which he had attentively considered his Eyes enfeebled with seeing began to shut themselves and gave him leave to fall into a gentle slumber Out of which he was soon awaken'd and entred into a serious Meditation of the Design of such an extraordinary Work not doubting but so much costly care was bestowed for a most considerable purpose After many thoughts he resolv'd that Liberal Nature having so accomplish'd each part that none could say which was best intended in the Constitution of the vvhole to bestow such an unparallel'd Plenty upon the Country as to put it beyond all necessity of beholdingness to Forreigners and vvithall took care that no Inhabitant should be in danger of Want at Home without a sordid disingenuity of the Natives Bentivolio upon this Consideration enamour'd with the Divine Benignity fell down upon his knees and said Blessed be thou Most Bountifull Creator the severall Kingdomes of the World are thy little Families and thou comprehendest in thy Fatherly care all things which thou hast made I thank thee for that fair Portion of Earthly Blessings which thou hast bestowed upon this Island Grant them also of thy Grace such Wisdome and Charity that none may so 〈◊〉 engrosse thy Gifts as to make those Poore for whom thou hast provided enough and so instead of giving thee due praises for their own Fullnesse make themselves guilty of the Unthankfull murmurings of others occasion'd by want After this he began to think how the people bestowed this abundance and concluded that since it did in so great a measure exceed their necessities a great part of it must needs perish for lack of use and turning towards the South
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
observ'd to do Mantimanes being hiss'd off the Stage they rais'd their expectations of some wonderful matters from Exorcista though they had little reason for he did only counterfeit a Conjurer and was something more gravely mad then Mantimanes He unwilling to lose such a fit opportunity began his part thus It is no wonder Good people that yon Fellow carried himself so ridiculously I have seen many enraged after the same manner with a Propheticall worm crept into their distemper'd Braines and some have believed themselves to be Christ and some the Holy Ghost and some the Man in the Moon and some the Bush upon his back and that the Man in the Moon was going to set it on fire to burn the Earth of which some no fooles neither were much afraid But leaving these idle Dreames I will show you a Rarity which you will say is a strange truth a Woman possess'd with a Devil call'd Engastrimuthus the Woman's name is Hysterica Now the truth is the Woman had possess'd her self if one may say so and the Devil was only a Mormo represented by a cunning queane instructed how to act both the Devils part and her own and having that disease which disturbs women by reason of strange suffocations she made use of the mad noise of Vapours and Wind in her body to perswade people to think that the Devil was in her and that she had very great Conflicts all the while the Fit lasted with an Evil Spirit The disease with which she was troubled call'd the Hystericall Passion was very applicable to his design both as having Periodical Fits and because the noble parts being affected with the distemper it was accompanied with disastrous symptoms dangerous to the sick person and frightful to the Beholders For the Heart being fill'd with too great a plenty of thin bloud which it cannot discharge by oft-repeated pulses and the Lungs overcharg'd with flatulent Spirits by which they are disabled as to their proper motion and thereby deprived of the benefit of fresh aire there must needs follow a suffocation of the Vital Spirits which will soon reveal it self in dreadful effects throughout the whole body as Difficulty of breathing Palpitation of the Heart Intermission of the Pulse Invasion of the Brain by turbulent spirits Elevation of the Hypochondries which are forc'd to rise against the Diaphragma which by endeavouring to make way for the streightned Lungs doth uncivilly press upon its neighbours and breeds an inward disturbance attended with a great noise of windy vapours in the bowels wild appearances of the whites of the eyes deep groans foaming at the mouth and Convulsive fits appearing dismally in several parts of the body by such distorted contractions of the Fibres that endanger'd Nature seems to sollicite all her powers to writhe her self out of her Oppressors hands Whilst these things happen'd to Hysterica the Conjurer knowing what would presently follow said nothing only seem'd to be amaz'd at the Devils Operations The Ignorant people were amaz'd indeed and concluding Engastrimuthus to be a cruel Spirit most of them especially the Women curs'd him in their hearts But at last the flatulent spirits being diffipated by the power of Natural heat and the oppressive quantity of bloud lessen'd by the transpiration of the more subtile particles the Woman return'd to her self and began to act her part which she had well learn'd after this manner I am said she by Profession a Witch and have at this time the Apocalyptical Beast in my belly and I perceive by his suggestions that he is an Heretical spirit for he saith That the Pope is Antichrist and that Antichrist was begot by an Incubus and that the synagogue of Witches was his Mother and that any may perceive him to be Antichrist by his great mouth rough haire and crooked tallons and that he is an Enemy to Christian Religion and a blasphemer of Christ whom though he doth professe in publick yet he adores Lucifer privately and that he doth meet sometimes in their Conventicles and worship him in the form of a Goate for which reason Beelzebub had lent him divers of his Imps to seduce the nations from true Piety and to destroy Charity from amongst men intending by that means to pull up Christian Religion by the Rootes and for this he was immediately assisted by the Spirit of Lucifer These things quoth she I know to be true for I was often at that Conventicle of Devils and have the marks of the Beast in my hand and forehead and other parts of my body I my self by the help of Asmodeus made a Powder of the ashes of burnt Goates which would tempt the very Nuns to Lust and inflict such a melancholick impatience upon the Monks that they would repent of their Vowes and swear that they were ill made and worse kept It had a faculty to make such as smelt it to despair and to confesse their sins by halves and which is worse to doubt that their Confessor had not authority to absolve them It forc'd them also to believe themselves holy though they committed all the sins of the diabolical Synagogue and made them dtspise the pleasures of Paradise for a voluptuous life and made them conceive Hell to be only such meetings as she had been at which did so content her that she often wish'd her self transported into a She-Devil She said further that to affront Antichrist they took his Triple Crown and the Exorcists Cowle and put one upon the head of Beelzebub and the other upon Asmodeus and said You are worthy of this Honour She told them besides this that in their frolicks Asmodeus feign'd himself sick and Leviathan play'd the Physitian and made an oyntment which she administred that they might make a sport of Extreme Unction And one Night I remember But when she was come so far Exorcista began to be in a sacred rage and commanded her silence with such a shril voice that it frighted the Devil Having a Bason of water by him he took out of his pocket a great paper of Salt made up in the form of a Crosse and baptiz'd it three times in the Water which he affirm'd to be thenceforth of that soveraign virtue that it was an Universal medicine for Soul and Body and had this particular quality that it would cast out any Devil 〈◊〉 he was adjured by it in regard that it did cleanse the Soul so that the Devil could not abide the Body and said it was mortal Poison to any Apostate spirit Having besprinkl'd her and the Company so plentifully that they were all pretty well 〈◊〉 he cryed out with an astonishing noise Come out thou barking Dog cease this hellish noise In despight of Lucifer Beelzebub Astaroth Leviathan and all the combination of Devils I command thee to leave this holy Mansion which is consecrated with the Benediction of baptiz'd Salt and then he cross'd himself come out 〈◊〉 leave grinning thou false Cur I conjure thee O Dog of Hell
to come out and go to thy kennel I command thee again and charge thee to leave her Body and Soul for evermore This sign being given with great Show of Unwillingness the Spirit went out obediently that is to say the Woman ceas'd to act the Devils part any longer the Fit being ended which she was loath to begin again But some knowing persons which were present were almost split with laughing to see how gravely Exorcista acted the Conjurer and how pitifully the simple Vulgar resented the Mormo's case Exorcista being gone Panstreblus took his turn and pretending to be awaken'd out of his sleep with Frights he began after a ranting manner to discourse of strange Visions which were brought to him by the ministry of Heavenly Spirits and related the names of divers Angels that talk'd with him in his sleep though his Visions were only sick Dreams which had deluded his Fancy So Children led by the strength of Imagination see the forms of all things in the cloudes sometimes Men sometimes Lions and as the Vapours are differently modified by several circumrotations of the Aire seem to see strange shapes of things and wonderful actions So madmen relate uncouth things which had no Original but the Dyscrasie of their own brains and sick people in the heights of distemper not without great self-admiration talk things which trouble their sober attendants and of which they are ashamed when they come to themselves This Distemper was not such an unblameable Infirmity nor accompanied with any plainnesse for he accommodated all the extravagancies of his Fancy to such Principles as he had entertain'd in his foul breast which was polluted with the worst of Crimes Pride and Lust. The first thing of which he made mention was a Commission from God in which he was autoriz'd to be the Reformer of the degenerate world which really stood in as much need of Reformation as there was little hope that such an Instrument should ever effect it and that when it was made better according to those excellent Lawes which he had receiv'd to be the Pattern of its amendment he was to rule over it as Universal King and promis'd great felicities to those humble fools which should lend their help to place him in his Throne After this he began to declare some parts of his Vision which was wholly fram'd in a subserviencie to his forementioned design It was reveal'd to him as he said that all old things must passe away and amongst the rest the Kingdom of an ancient Prince call'd Anaxanacton which he confess'd to have been very glorious in all respects except that it was Carnal but that his own should be Spiritual and as far rais'd above the Light Righteousnesse and Love of that poor State as the Sun excels the meanest Star Then he cryed down the Prophets for old Fools the Apostles for simple Fishermen He exploded Reason as a meer Carnality and the Scriptures as a Dead Letter and stuck not to affirm That the World for sixteen hundred yeares and more knew very little and before that nothing That he was designed to undeceive the Nations for which Work he was inabled by a Light through which he saw the Trinity and plainly discern'd the Three Persons with his bodily eyes and that they appear'd unto him like a great Triangular Glasse in which he saw All things That now the world should be happy for he would show them the deep Mystery of those things whereof before they had but the bare History and that by the power of this all glorious Light they should be restor'd to a new Liberty of Soul and Body Then he magnified Two principal Beams of his Seraphick light which he commanded them to behold with the eye of Superintellectual Faith One was That the time was come when the difference of Good and Evil was to be abolished and that it was occasioned only by a foolish eating of Apples and supported in the World so long by ignorant Conceit there being no Evil but in Opinion and every thing is good to such as think it so It 's true he said that puny understandings were not capable of the privilege of such sublime knowledg and that they must continue to make a scrupulous Conscience of Right and Wrong because the weakness of their minds permitted them to understand no better but that Morality is founded upon the bottom of Humane Nature and that the Reasons of Good and Evil are Eternal and Indispensable interwoven with the Essential Constitution of a Reasonable Soul that they are derived from above and that God loveth Righteousnesse and hateth Iniquity and that they poor worms are in some measure like him by the participation of holy dispositions but because of this incapacity he said they must still be kept clogg'd with their yokes about their necks but that all which partake of his Spirit should presently be rais'd into more sublime thoughts which should immediately deliver them into such a freedom that they might do what they pleas'd without sin and bring down the Divine will to a correspondence with their own even in the lowest Appetites in all those motions which Scrupulosity calls Irregular it being as he said a Foolery to think that they had received Appetites whose satisfaction was a sin let it be perform'd what way it can and that the talk of Higher and Lower Faculties was a Rag of old Ignorance and that it was a jejune piece of Philosophy to imagin that one Faculty is to regulate the other in its satisfactions for the Measure Manner or any other Limitations or to make preference of one sort of satisfaction above another forasmuch as each Faculty the Soul and Body and all things else were God in Various forms His other Principle was That all things move by the Lawes of invincible Necessity and that now they ought to understand the foolishnesse of the doctrine of Choice and wisely to give way to the all-commanding force of Destiny as to the irresistablenesse of a mighty stream which would carry them along with it into the Ocean of Blessednesse whether they would or no. He talk'd also of invisible wires which draw men along in all the course of their Actions and Passions He revil'd Exhortation as the greatest cheat in the World and said that nothing was so fabulous as those Discourses which make people believe that they have any Liberty of Will It seems Panstreblus could not see that this stupid Philosophy destroyes the liberty which is rooted in the essence of the Will and would have us take it for a special Excellency in the Soul that it is cheated into a false Belief of innate freedom But he car'd not though he made the vertuous complyance of holy Souls with the Divine will a meer Nullity and cast an universal blur upon the doctrine of Obedience He rashly cut the nerves of Industry by setting the most generous indeavour but in the same Rank of Desert with the most sluggish Idlenesse and by his
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
into Religion men will be apt to take it for an old-wivestale or a fabulous Superstition invented by brain sick men and those that are initiated into your mysteries being taught to believe any thing will as easily believe nothing and by being religious after this fashion will be effectually disposed to Atheisme for when they examine their Faith they will find that in truth they only believe for fear or professe that they do for worldly regards but that they have no reason for what they hold Ingenuous men are govern'd by the Divine light which shines in their Souls by which they know that God cannot do that which implies a Contradiction and upon the same ground they assure themselves that there was never any such Feast You affirm unreasonably that the Body of your King which is but One may be in divers places at once that it may be a thousand miles remov'd from me and yet but the distance of a hand-bredth at the same time and so you make the same distance greater and less then it self For if he be corporally present with me at his Feast and after the same manner with another at a thousand miles distance from me the same Longitude will be shorter then it self You deny not but his Body is in Heaven and you affirm it to be in a Chappel upon Earth at the same time so that if you draw a line from the same point of my Hand to the same point of the King's Body which is the same line because it is a straight line between the same terms the distance will be but a yard long and yet reach many hundreds of miles which is a plain Contradiction Your Monster hath another head also no lesse deformed then this for your Transubstantiation doth suppose one Body may penetrate another whenas all the world have confess'd it to be the nature of Bodily substance to be Impenetrable and ever since that Propriety was stamp'd upon its Essence by the Creator each Material Substance doth stoutly and irresistibly keep it self from being penetrated by another So that whilst you report that the Viands were transubstantiated into the Flesh and Bloud of your King you would make people believe that either he had no true Body when he made that Feast or at least that he hath not now You say to make the wonder the greater That the whole masse of your King's Bloud is in each drop of Wine and that every Crum of Bread is converted into the whole Body not one Crum into the head and another into the feet and so the Whole is thrust into every Part which doth necessarily infer a Penetration of Matter which can no more reasonably be affirm'd then Contradictions can possibly be reconcil'd This Contradiction is swell'd with another for whilst you allow the Convertiblenesse of one Body into another without the destruction or augmentation of each other you grant leave for an absurd Inference which is That Body may be without Space or which is all one Extension for Space is Extension Since therefore the Essential property of a Body is Extension into Longitude Latitude and Profundity your Transubstantiation and Consubstantiation are confounded with this absurdity That a Body may be without Space and that Extension may be not extended Therefore Gentlemen since our Master's Body is in Heaven and that he hath told us he will not return to Earth till he come to restore this miserable world and hath appointed us to commemorate the love of his death by the renewall of his holy Feast where each dish is a Symbol of better things then any fleshly eye can see let us receive the benefits of his Divine presence by an humble Faith without this quarrelsome dispute for the bold determination of the manner of his being there So shall we who are now divided by that which was appointed to unite us become again a holy Synaxis and in stead of offering a ridiculous sacrifice we shall celebrate an acceptable Eucharist When Erotidius had sate down Lucanius rose up with an intention to speak further concerning Erotidius his Arguments but Therulus netled with the former discourse prevented him saying Hold thy tongue Vain Man thou wilt consent to his silly talk dost thou not see him so ignorant of the Nature of Faith that he will not believe Contradictions After those words he went out of the Room saying I will talk no more with such Asses Bellarmo took the opportunity to wave an answer with pretence of great wrath and went away to the chief Governor of Exosemnon to give him an account of what had pass'd How he reported the discourse I know not but in recompence of his ill-bestow'd Zeal in such a pitiful cause he received a Red Hat As soon as they were gone Erotidius guessing Lucanius to be inwardly vex'd as far as outward Looks are significations of the Mind ask'd him the reason of those immorall passions which had been entertain'd that day by such as boast themselves to be Christians and look down from the high battlements of Spirituality as they call it upon the Holinesse of Morality as a poor low thing pretending in their own more rais'd spirit transcendently to contain whatsoever is good in it as the Reasonable Soul doth the Sensitive Faculties adding withall that such irregular expressions would not be kept secret but be improv'd to the greatest disgrace whilst they were divulg'd by such adversaries as they had who were not so heedlesse as not to make use of such fair pretences of accusation To this Lucanius answer'd not without a fretful peevishnesse that he understood no great reason for such carriage only he knew that by a just though most dismal Judgment they were predestinated to these distempers so rising up with that cholerick haste that he overturn'd his Chair he went away Erotidius sitting still in a posture of extreme grief pull'd his hat over his eyes and wept heartily whilst the teares ran down both his cheeks so fast as if each tear had been pursued by his fellow and that one eye vied drops with the other Urania taking notice of his passion came near and demanded the reason of his sorrow Alas Madam said Erotidius I would gladly with these waters quench the unchristian heates which you saw just now kindled and to these teares I would willingly adde my Bloud if by that I could wash away the guilt of these foul distempers Come Erotidius said Urania grieve no more you have done your best be patient till they repent of their follies Come along with me and I will carry you where you shall hear other matters discours'd after another manner Now she intended to conduct him with her Company to Theoprepia into the sweet vales of Sophrosyne where divers Virtuoso's did daily meet and with most excellent Understanding discourse upon the most profitable things knowable As they were leaving the Room a company of illiterate fellowes but more fierce then the former would needs renew the Disputation and
having banish'd the spirit of Contention from among them They have nothing to do with any sort of Revenge but Forgiveness both because it is a Fundamental Law of their Kingdom to requite evil with good and because they do not desire to entaile quarrells upon their Posterity neither do they allow that Unchristian notion of Honour that passeth so currantly with such as can dispense with their duty when they must suffer in their reputation amongst the Ignorant for doing of it Thus the Theoprepians lead a happy life upon Earth Justice and Charity which are banished from other Nations have taken Sanctuary here Tranquillity which could not procure room to set her foot in other parts of the tumultuous world hath here erected her Throne Plenty which doth not satisfie other places with her largest Measures doth here take away the very name of Want with such proportions as they despise and abuse and they see plainly by their own Experience that it is not from Gods Unbountifulness but mens Folly and Wickednesse that they do not live happily in this world whilst some imprudently manage and others wickedly mis-spend his Gifts When Phronesia had gone so far her chief Gentleman call'd Anchinous brought word that Supper was ready and desired to know if she would have it set upon the Table Yes with all my heart said Phronesia and took that fit opportunity to end her Discourse begging pardon of Urania and her noble Companions who in stead of that return'd her most humble thanks and but that they were still to enjoy her presence would not have gone out of the Arbour for all the Suppers in the world for they valued her converse above all other possible Entertainments After Supper as one that was present reported they pleas'd themselves with putting divers ingenious Questions concerning the argument of Phronesia's Speech which I do not at present remember and because they would be too long to be here inserted I am the lesse offended at the weaknesse of my memory But after they had talked away a good part of the Night they were conducted to their Chambers to sleep out the rest In the Morning they receiv'd a Message from Theosebes to invite them to dine with him that day and also to favour him with their good company in the Temple that morning where some solemn Devotions were to be perform'd They accepted his courteous offer and return'd a thankful answer being very willing to partake in those Prayers which such Holy persons offer'd and to receive Love from those who were most worthy to be loved When they were come down into the Hall they were civilly accosted by Phronesia who also excus'd her self to them that for an hour or two she should be depriv'd of their most desired company praying them to impute this her involuntary Absence to the irresistable urgency of most important Business She acquainted them that she would leave with them Amerimnus who was an intimate friend of Theosebes to whose piety and prudence he did commit his chief affaires and that 〈◊〉 should attend them either in the Gardens or wheresoever they would please to divert themselves They received her Civility with all thankful correspondence and dismiss'd her much pleas'd that she had brought them acquainted with Amerimnus by whom they hoped to understand something of the Disposition and Manners of Theosebes That they might not lose such a fair opportunity they walk'd into the Garden and taking the advantage of handsome Seats in a place where they might have a full view of Eusebia Bentivolio 〈◊〉 Amerimnus to oblige him and the Company with some such reports as he should think fit to give to strangers of the holy life of Theosebes I should most willingly obey your command quoth Amerimnus but that I am not able to draw to the life the Image of such an Excellent person or to express any just Resemblances of his Vertues Alas his Worth is above the highest praises that I can reach and yet some peradventure who have been only acquainted with ordinary perfections would think that I extol him upon design more then his Merit But as I know that you have the fairest degrees of high attainments in your own Experience and so cannot but judge that possible of which you are Instances I will give you a short description of his Excellencies and the rather because it will not be long before you will converse with him and then you may easily correct the wrongs which I shall do him The chief thing which he aimes at is to be a true Lover of God to whose service he hath entirely devoted himself he thinks all noble Affections due unto him and judgeth Love misplac'd if it be bestow'd upon any thing else except in very low degrees As he finds the Excellency of things different he appoints them distinct allowances of that Affection which yet are but several sorts of small measures But as God is out of all measure excessive in Amiableness so he hath set no bounds to the Love which he hath for him I have often heard him say That he is not worthy of the name of a heavenly Lover that doth not Love God with his whole Soul In which I must confess I cannot but think him in the right for the Greatest Good doth justly challenge the best Love His affection is so really fix'd here that he seeks nothing but Union with God and doubting that he is not yet come to the utmost intimacy which is possible to an holy Soul he doth endeavour continually to make nearer Approaches He told me one day that he seem'd to see the mouth of Hell open when he did but think of such a state wherein men are remov'd from loving and being beloved of the infinitely Good God He hath consecrated himself for a holy Temple to God and hath made his Soul that spiritual Image wherein the Divine likenesse doth shine and being kindled with the vigorous heat of celestial Love he offers up his Heart for a daily Sacrifice the flames which ascend are all perfum'd with the breathings of Seraphick Joy mix'd with anhelations of fervent Desires Whilst he is conversant in acts of Devotion I cannot say that his Body is lifted up from the ground as they report that Pythagoras was when he pray'd but I am sure his more noble part is carried into Heaven which is never far from such a Divine Spirit It is not possible for any other man to describe the Passions which he feels for none knowes how much one loves but the Lover himself but he is so constantly attended with all outward demonstrations of inward affections and they are so notoriously known to all that converse with him that it is as hard not to think him a Lover as it is impossible to believe that such are who can give no proof but a bare pretence to that Honorable Title We cannot chuse but know that he is alwaies in the thoughts of God for he is ever speaking of him and
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
upon by Disobedience It s true that Vertue doth display her Greatness in many Instances but she is not so superfluously made up that she can spare any particular as a trifling Ornament How fit it is that every thing should be in the place where she hath put it is soon manifest by the ill favouredness of the Defect which it leaves when it is taken out As the multitude of Excellencies shows the perfection of her Constitution so the ugliness which presently appeares when one is separated from the rest doth demonstrate the necessity of their essential Connexion So the variety of Strings that are fasten'd upon the Body of a large Instrument do make it capable of higher Musick which hath a liberty to express it self in a greater Compass by reason of the multitude of bigger and smaller Chords but if two or three of them be out of tune they will disorder the Musick of the Whole For though some Sounds may come off pleasantly from one part of the Instrument yet as soon as the Hand toucheth upon the untun'd Strings they will jar unpleasantly and the Discord will be so much the more observable and odious as the other Strings are more exactly tun'd and so the Musick will become ingrateful to all judicious Eares When I have sometimes thought of the Golden Chain which is said to be tied above to God's Throne and from thence let down to the Earth to draw us up thither I imagin'd that the first Inventors of the Notion represented by it the firm Concatenation of all Heavenly Vertues and I am afraid that if a few Links of that courteous Chain should by any dire mischance be broken off we low Mortals should not be able to catch hold of it Whosoever wickedly undoes this holy Combination makes the Happiness which God hath design'd for him unattainable When the Tree of Life was first planted in Paradise I make no doubt but it receiv'd singular beauty from its many well-spread Branches and gave extraordinary delight by a great variety of Fruites but since our Apostasie we value it most for its Medicinal qualities that it is sweet to the Taste and pleasant to the Eyes are smaller praises The Infirmities of Mankind are numerous and as they are respectively curable by the several sorts of healing Fruits which grow upon this Vivifical Tree and the Medicinableness of every one is so affix'd to its own Branch that it is not communicated to another if you lop off any Arm some Disease of Humane Nature will be left incurable As we have great reason to rejoyce in this vertuous Conspiracy of all the Graces and to think those infinitely malicious who should endeavour to hinder so many friends joyntly aiming at our Good so their attempt who should be so unworthy would soon discover its Polly as well as Malice For the Vertues will not be separated the Graces will not be courted alone none of them will be loved except their Fellowes share in the affection What Favours they bestow are never single they alwaies send down Complex Influences that Heavenly Light which irradiates the Soul with a serene Knowledg doth at the same time awaken the powers of the affectionate part into Love true acquaintance with the highest Goodness will be accompanied with the best Affections and whom it makes to love it insensibly transforms into the Image of the beloved Goodness The Heart being made partaker of God's Love must needs be inamored with the Goodness which is the Root of that Love and as it is ravish'd with the Sweetness of Divine Good will the Undeservedness of his Grace and the Clemencies of his Pardon a Heavenly Spirit steals into the Soul and it loves and becomes like unto God so both at once that it finds it self like a wedge of Steel all set on fire at the same time possess'd with Light and Heat So Divine Love and Charity are Twin-daughters of the same Mother born both at once who preserving the Union with which they embraced each other in their Original do never after permit any thing to violate their most intimate Amity It can be no disparagement to Vertue to be prais'd after this fashion neither can any take a just occasion to think that she is poor in her self that must be made up of so many pieces no she is one intire Excellency in her own Nature and those many Rayes of Glory which shine from her do but display not divide Her she sends them forth and gives them lustre but keeps them all so fast lock'd to the Unity of her Essence that they can no more be pluck'd off from her then you can clip off the Sun-beams with a pair of Scissors Vertue is one in her self much like the Center of a Circle which though many Lines are drawn from it round about and it is look'd upon sometimes as the term of this Line and then of that yet it is one term to them all and is it self undivided So is Vertue but one Perfection though it seem to be diversified in regard of many Affections which it moderates and several Actions which it doth produce her Unity is thereby no more disparaged then the Monarchy of a Prince is impaired by the multitude of his Subjects or large extent of his Dominion Though the Precepts and Actions of Vertue are many they are all ordinated to one End in which they are united as well as in the Principle from which they proceed This Variety is her Glory for by this means she sits in her Royal Throne guarded with a Princely attendance Prudence it self manageth her affaires Justice decides her Causes Charity keeps her Subjects in Union and Obedience makes them universally observant of her excellent Lawes and she receives a complete Glory from them all which would be considerably lessen'd if any of them should be wanting to themselves or her Thus Vertue is beautified by the reflexion of many Splendors upon her which were at first derived from her self Thus have I sometimes beheld an illustrious blaze of mingled Lights plac'd orderly in distinct Sockets upon a Candlestick of burnish'd Gold receiving their first Illumination from the midst of the Ball but after they had mix'd their United Rayes how dazeling was the Glory of the Room where they shone Which they could not have effected but that giving and taking light from each other they made a general Contribution for one Great Splendor So doth the generous Vine declare the Plenty of its vigorous juice by thrusting it forth not in single Grapes but Clusters But this great Truth if I had said nothing would have been sufficiently verified in that Noble Combination of excellent Spirits in whose converse I and my fellow-Travailers have been unspeakably happy since our coming to Theoprepia The Pleasures which we have receiv'd from each are so many times doubled whilst we enjoy you all that they are not to be express'd in words much lesse equall'd with Thanks We should have thought our selves blest in
of Wealth in regard of Philosophy He hath given away a great part of his Estate to promote such in the course of Study as having great aptitudes for noble Undertakings are hindered only by the want of such things as are necessary to support our common Life and hath now only left a reasonable Competency for himself and his Family He seem'd not to be so much incited to Philosophy by former Examples or perswaded to it by the Exhortations of his Parents and Tutors but was rather inflam'd by an innate Love of Wisdom which with a mighty force deriv'd from the inclinations of his own soul thrust him forward when he was young to all excellent endeavours He doth not professe himself a sworn Disciple to any one Sect of Philosophers but embraceth Truth wheresoever he finds it His manner of Conversation doth something resemble that of Socrates If Anacharsis had found him at Chaenae he would have taken him for Myson and been no less pleas'd with him He did so imitate both in the prudence of a frugal Temperance that no disease durst meddle with him left it should be starv'd with Hunger and Cold. His Life was an impartial Correction of all Vicious Manners yet though he was a most rigid observer of Vertuous Rules he did not allow himself to imitate the severity of the Cynicks because he thought that they did many times rather bite then reprove He was not apt to take notice of those Faults which he saw in others only he did constantly despise those whom he observ'd to be very curious of words and as negligent of their Actions These he usually call'd Chelidones because their Custom is to make a great noise with select words to boast of round Periods soft Compositions rare Inventions and brave Sentences to seek the glory of voluble Speech and desirous to be cried up as great Oratours or else jingling with Syllogisms producing large Inventories of Questions and clattering wheresoever they come with loud Disputations and affrighting their Auditors with endless contradictions claim it as their due to be admired for deep Philosophers whenas God knows under these fine shows made more plausible with a contracted Brow a severe Countenance an affected Gate and a distinct Habit they do often hide Unspeakable Ignorance Foolish Opinions Contentious Pride Vain-glory and an innumerable company of Trifles He did not despise these great Pretenders because he himself was ignorant of the Art of Speaking for by reading the best Authors and exercising himself to speak and write he had attain'd to the top of that excellency or that he did undervalue Philosophy but he was griev'd to see it expos'd to scorn in the world that small matter which these great Boasters profess being no more like true Philosophy then an old Woman in a Tragedy looking sadly is Hecuba He thinks no method of teaching comparable to Example and though he says nothing of himself yet it is manifest to all that understand Vertue that he is a most lively Representation of it In summe he is that bright Mirrour in which all may see incomparable Wisdom sincere love of Truth perfect Humility exact Justice the true measures of Temperance Tranquillity of Spirit Freedom of Soul and such a Sweetness of Deportment that all who have had the happiness to converse with him become Lovers of his divine Perfections and think that they have found that happy Guide who not only understands Truth himself but restores Liberty and Joy to all such as know him Though it is impossible but such Perfections must needs gain him Estimation yet he hath one particular Excellency which commands an Universal Love For he hath such a rare dexterity in performing all Offices of Friendship that he hath no Acquaintance which hath not found the benefit of it in such respects as are suitable to his condition He had much obliged the Plutocopians not only by composing private quarrels which usually happen amongst Neighbours whom he restor'd to Amity but 〈◊〉 in appeasing of more publick Commotions in which he shew'd no lesse Prudence then Charity for he perswaded the Seditious to lay down their destructive Idiopathies and yield quiet obedience to the common Laws The effects of his powerful presence were so generally Beneficial that there was no ordinary person which did not obey him as a Father and those which were in Power honour'd him as a Friend It happen'd that not long since Orthocrinon having observ'd some which managed the publick Affaires of the City to abuse their Trust to their own undue Advantages he reprov'd them so smartly that his freedom of Speech and impartial Honesty procur'd him so much hatred that for a good while he had not been in Plutocopia But hearing that two Philosophers lately come to the City were apprehended and brought to a publick Trial for Misdemeanours by them committed well knowing what Sentence would be pass'd upon them where they were to be judg'd he went hastily to understand the matter and meant if they were innocent to intercede for them but perceiving in part by those which stood near the Door that things were managed unhandsomly for he heard some say Aha! these are new Sins I never knew any body that was hang'd for weeping we must cry no more I care not for that said another but it vexeth me to think that we shall not be allow'd to laugh Our Court is very severe to day but will it be so alwayes and shall we be condemn'd too before we have spoke for our selves By this talk Orthocrinon understanding both the faults for which they were accus'd and that the Judge intended to condemn them without giving them leave to make their Defence hereupon he made haste towards the Tribunal Whilst Bathypogon and his Assessours wondred at his Appearance in such a time Orthocrinon resolv'd their doubt by speaking to them after this manner It is now a good while Bathypogon and you the rest of my Friends of Plutocopia since I gave you a Visit and I am sorry that I come now so unhappily for I see you are ready to doe that which if I be not misinformed by the By-standers is extremely to your dishonour You are going to condemn two Strangers before you have heard them speak for themselves Your Presence would be acceptable said Bathypogon if you did not hinder our proceedings but we cannot bid you welcome if you endeavour to represent us as unjust We did not intend to condemn them till two Lawyers had accus'd them of great Crimes and we can not want Evidence for the truth of their Charge for they are such notorious Offenders and have so generally disturb'd the peace of our City that there is scarce any present who hath not been molested by them However worthy Judge replied Orthocrinon you must observe your Laws and then especially when you are about to pronounce Sentence upon others for the Breach of them and since your Law doth not permit any man to be condemn'd unheard I pray you let
imprison'd and either to revenge their Brother's death for he died upon the Rack to gratifie Antitheus or out of hatred to my person as a Lover of Alethion they came hither in hope to have murther'd me They laid their design thus One of my Brother's Servants for what cause I cannot tell remain'd in the City and those Assasinates taking notice of it corrupted him I suppose with Money to come to my house yesternight to tell me that two of my Brother's friends would be in this place to day about the time when I first saw you to impart some Secrets to me which did highly concern us both and therefore did earnestly desire me to give them a meeting I knowing that the Messenger was my Brother's servant and that those whom he nam'd were his most true friends supposing that he brought no Letters because it was not safe to write believed him and came but not without Arms of which I soon found the Necessity As I alighted from my Horse they made towards me with Swords which they had hid under their Coats and gave me a wound for a Salutation Turning upon them for my defence I had the good fortune to kill one of them and wound the other which when I perceiv'd I desir'd him to desist and let me know for what Injury which they had receiv'd from me they sought reparation by this highest sort of Revenge But his Malice had made him so greedy of my Death that by silence and continuing to fight I saw that if he could not kill me he would live no longer Nay then said I you shall be pleas'd and as you came so you shall go together With a very few blows I sent him after his fellow-Murtherer But as these Villains have suffered more punishment for their wicked attempt then I desired to have inflicted upon them if it had pleas'd God otherwise to have delivered me from their Malice so I think my self well appay'd for the hazard I have run and nothing disappointed of my Expectation since the Message is verified in a sense which they never intended by this fortunate Encounter Now let me entreat you to go along with me and when we come to my House I will tell you the story of the Prince and desire your advice concerning the course which we are to take for it is a perplexed season Bentivolio whose Prudence was alwayes awake stopping Philalethes said Sir we are strangers and do not know what Constructions may be made upon any Accident happening at our Arrival in such a Juncture of time therefore if you please our servants shall throw those wretched Carkases into that old Cole-pit lest some Foresters finding the dead Bodies give notice to the Country which will make a general Alarm and it may be trouble us all with an impertinent Hue-and-Cry Philalethes approv'd the Counsel and as soon as they had put it in Execution they betook themselves to their Horses When they came to his house Bentivolio told Philalethes that the first expression of his Regard to them should be to search his own wounds Upon the first inspection he found them not dangerous and having quickly dress'd them his Lady entertain'd her unexpected Guests with a short Collation yet they thought it long because it was some hinderance to the accomplishment of Philalethes his promise to tell them what was become of the Prince which when the cloth was taken away he fulfilled after this manner I understand by the discourse which we had in the Wood that you have heard of the death of Anaxagathus who broke his heart with the Grief which seiz'd upon him when he heard the news of his Son's Death of which he would never be convinc'd but that himself was the principal Author The day after Anaxagathus was dead Antitheus the Venemous Root upon which our Calamity grows sent Dogmapornes one of his Confederates to the Castle where the Prince was imprison'd with order to kill him privately and throw him over the Rock that so his Body being afterward taken out of the River might make good the Report which they had spread abroad before concerning the manner of his Death which by that means they foretold much after the Custom of Evil Spirits which give Intelligence before-hand to Witches and other their Correspondents of such mischiefs as they resolve to doe When Dogmapornes was gone Antitheus and the rest of his Accomplices began to deliberate what was next to be done for the setling of the Kingdom They determin'd presently to proclaim Antitheus King as being apparently the next Heir to the Crown and commanded upon pain of Death that none but the Souldiers of his own Guard should appear in Arms nor that the Citizens should meet in any Assembly upon pain of Treason and secured such as they knew to be Alethion's friends This I learn'd from one of my servants who escap'd out of the City by night Dogmapornes made all possible haste to his Castle to Execute the wicked Commandment of Antitheus and kill'd some horses by the way but when he came there he found himself utterly disappointed for the Prince was gone the day before How it came to pass I will acquaint you for my Brother not being able to conceal from me such happy news longer then the time which the Messenger requir'd for his Journey to bring it sent one of his friends to me who was able to inform me perfectly for he waited upon the Prince during all the time of his Imprisonment heard his Discourses and knew the manner of his Escape You must understand that the Prince was chiefly intrusted to the Custody of two Persons Apronaeus who was Lieutenant of the Castle and Diaporon who commanded a Troop of Horse under Dogmapornes Diaporon attended continually upon the Prince Apronaeus came only sometimes to see that he was in safety Diaporon was of a nature very averse to Malice and though he had not the greatest parts nor could make a perfect judgment of things by his own Ability yet his temper was not impregnably fortified against good Reason As he had at the first no disaffected resentments of the Prince's Person for he had never disobliged him so in a short time he fell into a great Admiration of his Vertues and perceiving him not to be afflicted with what he suffered he concluded in himself that the Prince had no Demerits upon which Punishment could take hold He saw a smooth Serenity in his Looks a great Contentedness in his Speeches an undisturb'd Equality in all his Conversation He heard him often assert his own Innocence but without any other Expressions except of pity for his abus'd Father The affection which this Deportment produc'd in Diaporon's breast possibly augmented with some surmises of unworthy Contrivances against the Prince in a short time grew so strong that it made him heartily with that he might be so happy as to work his Deliverance As he was musing one day how he might accomplish such a hard Attempt
continued endeavour to perpetuate and accomplish this Happiness we having now but one main Design which is to begin and end all our Actions in God The vigorous Motions which these strong passions raise must needs be terminated in a progress of endeavour as boundless as our necessity of being eternally Happy is cogent and the Good which must make us happy is Infinite in sweetness And though a good man in this world possesseth this Happiness but in part yet it is an unspeakable Comfort to him to perceive that the power of the Divine Presence with which he converses hath taken off some of the ruder disconformities of his rough Nature and superinduc'd some beautiful delineations of the Divine Image upon his Soul which now adorn it with Greatness of Mind Contempt of the World true Liberty pure Temperance an amiable Meekness great Humility vast Charity venerable Chastity the dearest Love of God and most rais'd Thoughts Whilst it expatiates in the latitude of its own Compass it despiseth all little things taking an unspeakable pleasure not only in viewing the fair Proportions of these Foundations but in the hopes of equal Superstructures which in time will be built upon them It is the top of true Philosophy Apronaeus to shew us our chief Good for that being rightly constituted the Directions of our whole Life are 〈◊〉 and our Affections setled And though possibly we should mistake in some little matters by Ignorance and omit some by Forgetfulness and meet others which are not manageable by reason of the innate stubbornness of humane Affairs yet the consequence is but slight for we can receive no greater Dammage then the Nature of those things which we have not known or neglected or cannot rule doth necessarily infer Those which have attain'd to this Felicity are elevated above common Fears and usual Disappointments the misapprehension which pinn'd their affections to such small matters being now chas'd away they are inform'd by Experience that they do as little need those low supports to uphold their Felicity as they knew long before by Discourse their inability to relieve them if they wanted their help For what man is there that hath consider'd the Nature of things who doth not know that all Earthly conditions are empty of that true satisfaction which Humane Nature alwayes wants sometimes looks for but never finds in the good things of the material World Men feed themselves with a vain Hope which hath its Root only in their own deluded Imaginations and give glorious Names to Trifles that they may more plausibly deceive themselves and when they find themselves disappointed they accuse the World of falshood though it only breaks the Promises which they themselves made and then they confess that though they could well paint the colours of the Flower yet they could not give it the Vital sent This hath been told us often by such as have gone before us but we will not believe them supposing that such as make the Report either envy us or have not taken a right course and thereupon resolve to make a Trial our selves and then we are forc'd to confirm 〈◊〉 Relation with our own Experience Wisemen have other seasons to determine them to seek Happiness in God or else to bid adieu to all Hope for they see that as the Contentment which is sought otherwhere is but small so that which they find is uncertain the most assured course of Humane Life being carried about into various changes by perpetual 〈◊〉 the Earth upon which we dwell being the Stage of Mutation the proper Region of Vicissitudes The uncertain Method of these Alterations was formerly call'd Fortune and represented by a Woman sitting upon a 〈◊〉 not improperly It 's true some of the fonder sort of Mortals promise themselves stability in their floating Stations being content to be ignorant as long as they can but they might as well hope that the Boughs of which their Pavilions are made will never wither because they continue Green for a day or two But besides this Apronaeus I am the more convinc'd of the cheapness of these things which you do so magnifie as to make the want of them Misery when I see them thrown away upon the worst of men It is but a Scorn put upon the admired Vanities of this World when God scatters them with a careless hand and permits them to the enjoyment of the most despicable Persons It satisfies me as to the unequal Division of Riches and Power and I cannot but conclude they are of no great value since God concerns himself no more in their Distribution Shall he be so regardful of Trifles as to weigh them out by scruples in Gold scales Shall he partake in the Errours of vulgar Opinions and trouble himself with the care of making every Good man Rich or Potent What he slights why should I esteem Here Apronaeus craving leave of the Prince replied thus Certainly Sir if we receive this Doctrine we shall be forc'd to believe that this World was made to no purpose If it be not our Portion to what end was it created The Prince answer'd Be not apt to think that this World was made in vain Apronaeus although it is not our Happiness though we may not make a God of it yet it serves to excellent uses It is a temporary Manifestation of Almighty Goodness and Wisdom in Material things The Corporeal world is an Image of God and shews what he could doe in Matter According to the several Possibilities of Reception God hath made his Omnipotence to reach all Degrees of Being so this Fabrick doth as all excellent Machines do discover the Worth and Ability of their Maker I think God is so visibly reveal'd in the Creation that I may safely pronounce that an Atheist is not only Ingrateful but a Fool. However God did never intend that we should adore his work instead of Him and what greater Adoration then to court it as our Happiness By this Discourse said Apronaeus you seem to have an indifferent sense of those conditions of Life which we think very contrary and possibly you have arrived at the Stoicall Apathy No Apronaeus replied the Prince Vertue doth not stupifie Good men and so make them insensible of the Differences of objects Though many things are extremely Ridiculous and the Accidents of Humane Life in very many Instances contemptible yet considering our Constitution I grant that some states of Life are so fram'd that they are a Trial of Resolved men and it is all the praise which we can give to great Adversity that it is the exercise of Vertue and the proof of strong Spirits Man is an Amphibion part Soul and part Body and as by this means he hath different Capacities which have divers Objects fitted to them he is put upon his Trial both by prosperous and adverse entertainments We are plac'd between sensual Amours and the muddy Delights of the Flesh on one hand and the pure Spring of Increated Goodness and
those Crystal streams of Knowledge and Vertue which flow from him on the other and we are under the probation of our Wisdom and Ingenuity and we come off with honour if we hold out in the Combat of Flesh and Spirit overcome Body with Soul and subdue Passion with Reason which we then only doe if we love the God which hath made all things above his best Creatures Those who have devoted themselves to sensual Pleasures have only glutted themselves with forbidden Fruit and are so far from being happy that they are manifestly overcome with the Spirit of the Sensible World which in time will Triumph over them and having reproch'd them for their Folly and Cowardly submissions at last throw them headlong from the Banks of Time into the vast Horrours of Eternity where it is not possible for them to hope for a good Reception with God whom all their life they have slighted for every vain Toy Good men are not insensible of what is beneficial to Nature in those things which are miscall'd Happiness but they know that their chief Advantage lies in a right use of them which consists in Moderate Charitable and Thankful Applications They look upon all created Goodnesses as God's Messengers and are led by them to God whilst others mistake'em for God that sent them with as grosse an Ignorance as if a rude Peasant newly come to the Court should take the first man which he meets there in brave Cloths for the King By this you may perceive Apronaeus that whilst vertuous men are provided of this true Notion of Prosperity they cannot be ignorant of the Nature of Adversity or ever be so sensible of any thing which it can doe as to think that they are made Unhappy by it unless they should fall into such a want of Discourse as to esteem themselves made miserable by the Absence of those things which did not make them happy being present with them It 's true Adversity changeth the Scene and gives them other Parts to Act that is requires them to exercise some other sorts of Vertue then they did before but the Actors are the same A good man in Affliction is no more impair'd in point of Felicity then a strong man is weakned upon a Theatre where he only shews his Strength If his Sufferings grow extraordinary he knows that great Trials are necessary to make great Examples and as he reflects Honour upon the Cause of his suffering from Innocence so he derives Consolation into the manner of it from Patience I have read the Stories of such as have despised no small Afflictions with a Generous 〈◊〉 Archimedes was not so distracted with the extreme dangers of Syracuse as to make him leave his Figures Did not Aristides write his own name in one of the Shells of Proscription and would have done it in another Did not Cicero rejoyce that he was banish'd from Rome Shall I admire these and many other Noble Examples and not imitate them I am what I was before Apronaeus neither can a Prison exclude my Comfort more then false Accusation hath destroy'd my Integrity I do not think my self depriv'd of Liberty for I am not hindred from performing those Actions which I chiefly delighted in before the Contemplation and Love of God other Duties are not requir'd because I have no opportunity to discharge them but I have the power and will to doe them too when time shall serve As to the trouble of Adversity I think it is worthy of me who have often endeavour'd to comfort others which is an easie work now to forbid my self to grieve It seems then said Apronaeus any Condition is alike to you in point of choice No replied the Prince there is some Difference though not much I do so far prefer my former State that I would not have chosen this and yet I am not so out of Charity with this but that I can bid it welcome The knowledge which I had of the others Uncertainty made me provide for this long agoe I should think my self very Imprudent if I were now to seek for Patience since I had observ'd that every man in the World hath great use of it one time or other So I had seen Mariners carry utensils which were proper only for Storms though they went to Sea in Fair weather The Peace of my Soul shines clear within and is no more clouded with this Disaster then a Light which is guarded with a thick Lantern upon the stern of a Ship is in danger of being put out with those blustring winds which make a noise about it You doe well Great Prince said Apronaeus to draw such a fair picture of Misfortune but you wilfully take no notice of that deep Impression which Affliction makes upon all the rest of the World I know replied the Prince that many look upon it with no other Passion then as if it were the head of some Gorgon But what then So I have heard Children cry for Trifles and have seen a Fool held with a straw and thought it as impossible to free his foot out of the snare as if he had been tied with bands of Adamant Those words signifie little which express nothing but the Imbecillity of vulgar Opinion i.e. unprofitable Errour We are not to pass a Judgment upon Truth according to the Suffrages of Fools nor govern our Affections or Actions by the trivial Sentiments of those whose Ignorance we do commonly despise I confess that if the Rules by which the Vulgar make Estimations were the Standards of Truth I should allow it for a great Indecorum that many times in the Ship in which we sail through this troublesome Sea Good men are thrust down into the dark Hold or put to toil at the Pump whilst base Persons walk at their pleasure upon the Decks and sometimes sit at the Stern and I should be tempted to be angry if I thought the Welcome which they find at the Port to which they are bound were proportion'd according to their usage on ship-board If our worth were to be judg'd when we come ashore by an outward shew it may be I should be no more pleas'd with my present condition then Neptune was when Mercury ranking the Images of the Gods put his below that of Anubis and told him he must not take it ill that the Egyptian Deity with a Dog's Mouth was preferr'd before him because he had a large Golden Nose Wise men must not be angry to see others advanc'd above them Either they are better then our selves or not If they be what cause is there of Anger They deserve it If they be not we are equal to them If they be worse let us hold our peace and be thankful we are preferr'd before them I might also tell you Apronaeus that as Good men are not made unhappy by Adversity so many of those whom you see afflicted are not Good men though they seem to be such They may be bad enough which are so cunning as
observ'd how variously this sort of men use their Wit to excogitate devices by which they may cast dis-respect upon God whilst some deny his Being and others disallow his Providence some say that God is a Benefactour to us in that possibly he governs the World though he did not make it only orders things which had an eternal Existence from themselves Those which have read the story of Vaninus know how little Atheists desire to be believed when they speak any thing in favour of God This new Notion is no great favour I confess but it is the less because it is incredible How shall God obtain such a Dominion over that which he did not make It was either given to him or lent or else he took it by force or bought it or it was pawn'd to him He came to it by Succession or Right of Occupancy or possibly was hired to govern it for some other But these are such Impious Vanities Diaporon that we cannot imagine they were design'd to any other purpose but to deprive God of all Title to Creation or Government But Epicurus knowing it was a slur upon the Divine Prudence if God being acknowledg'd to have made the World should have left it without Government bestow'd the honour of Creation upon Democritus his Atoms by which he hath sufficiently discover'd what he esteem'd to be the Cause of all things and though it was Glory enough to his Mock-God to confesse jocularly the Excellency of his Divine Being and look'd upon it as no small Courtesie that he exempted his Delicacy from the care of any thing but Pleasure pretending as you say that the Government of the World is a thing below the Divine Majesty or too troublesome to his Happiness These two Allegations might signifie something more then they do Diaporon if we did not know that Ingenious persons want not various pretences to dismiss that Company with which they are not pleas'd Why should it be below a God to Govern the World Is it not worthy of a Creatour to overlook those things which he hath made The Creation was not unworthy of God and it is no less becoming him to preserve then to make You may as well say that it is below God to be Good as to say that he is above a Charitable Regard to his Creatures The most Benign Father of the Creation doth not abandon the Orphan World to the careless disposal of blind Chance or to be commanded by the savage Passions and turbulent Humours of exorbitant men who would soon make it unhabitable to those who are most worthy to live in it nor doth he despise their Concernments in it but doth find reasons for his continued Care in his own innate Goodness The Corporeal World is not contemptible for it is a visible Image of the Divine Perfections and whilst God doth order all affairs in it by his Almighty Wisdom he doth illustrate that Glass from which his Glories are reflected That goodly Machine the Universe the regular Motions of the Heavens the Vicissitudes of Seasons the alternate Mutation of Bodies the safety of the whole System notwithstanding the rude Clashings of turbulent Matter and the Symmetry of all the parts preserv'd intire notwithstanding the frequent concurses of contrary Principles shew not only the power and presence of a Great Mind but assure us that God pleaseth himself to take care of his Works Because Goodness is essential to God he is not wearied with Ingratitude he makes his Sun to shine upon Atheists That which was Courtesie at first to the Ignorant continues till it grow Mercy to the Unthankful Selfish Spirits are unacquainted with this Divine perfection and think all labour lost which is bestow'd upon the Good of others and being indigent Souls stand in need of all that they can doe for themselves But God is inexhaustible in his Sufficiency and infinite in his Good will and can supply the Necessities of all his Creatures expecting no return but what is their Benefit which give it Why should men phansie this employment below God For as none is so stupid as not to acknowledge many of his Greater Works to be Excellent that is Products of great Skill and vast Power so those which are but small in bulk testifie as much Art and are valued proportionably by such as have judgment in things and they are convinc'd that it was more then a little Skill that made them since their Composition is so Mysterious that it requires a great knowledge to understand it That many things which seem but mean have no excellent Uses because the Ignorant know not what they are is no more just a Consequence then that a Lute is only fit to carry Ashes because a poor Woman doth so mis-employ that rare Utensil sometimes for want of a Dust-barrel Those Imperfect pieces of the Creation that is which are so esteem'd by undiscerning persons could no more have been spar'd then little pins can be rejected which hold together the Frame of a curious Watch. It may be we think some things little because we have conceived our selves to be greater then we are All things are but small if we compare them with God's Being but to say that any thing is too little for his Care is to reproch him for labour ill bestow'd in the making of it But whereas you say it is Civil to exempt the Divine Majesty from an Employment so troublesome to his Happiness It is an Officiousness so far from Civility that it is the greatest Dishonour imaginable and shews with what mean Conceptions they have bounded the Divine Power which speak such poor words concerning it God is an omnipresent Goodness piercing through all things with his powerful Wisdom with more facility then the Sun can dart Light and Heat through the Air Water and Earth A Man which is no great thing can govern a Ship amongst raging waves can guide a Chariot drawn by fierce Horses can rule an Army consisting of vast Multitudes of valiant Souldiers and by the assistance of a little borrow'd prudence can manage the Affairs of many Kingdoms and wrap up their principal Concernments in a few thoughts And shall not he which made Man doe much with Ease as well as he can doe a little with Trouble Cannot he accomplish his Designs without any disturbance when his Creature only fails for want of Skill or Power to force the Spirits of those whom he doth govern into Obedience God needs not to send Scouts into forein Parts for Intelligence he wants to help to obstruct the Machinations of his Enemies he can make them destroy one another He is not distracted with cares he never suffer'd any Disappointment He dwells in the midst of a serene Light and sees all things at one view and with a powerfull Hand keeps an indisturb'd Order in his Affairs This is the Reason of that perfect Consort which is between the Parts of the Creation and his Government is no more interrupted by some Accidents
never think it capable of better improvement then by conversing with you and since the Subject is Noble pray do not wrong it by omitting any thing which if it were not for your courteous regard of our Patience you would say concerning it I do not know replied Bentivolio how far your Civility may occasion your trouble but respecting your Commands I will go on That which I have ever look'd upon since I could distinguish one thing from another as the most admirable Work of knowing Nature is the most perfect of all living Creatures a Man whom as God hath made a rare Instrument of his own Happiness so I cannot but think that he design'd him for an unanswerable Proof of the Divine Skill and intended that he should alwayes have as near him as he is to himself a lively Demonstration of the God whom he is to adore Here I know not which to admire most the orderly Progress of his Wisdom in forming the Parts or the rare Contexture of the Whole when it is finish'd How would it transport you Eugenius if you could perceive the successive Methods of Generation by which the Embryo is fram'd in the Womb as plainly as you can see the regular endeavours of prudent Bees when they raise their waxen Cells through Glasse-windows made in the sides of their Hives Would it not astonish you to discern busie Nature laying the first Designs of a Foetus in its warm Receptacle impregnated with the Prolifick Virtue of both Sexes and having fill'd the Cell with a Crystalline Liquor as a proper material to work upon in the midst whereof the early bud of young Life first appears in a salient Motion then for the inclosing thereof in a fit Mansion see her invelop it with a thin Membrane and afterward observe how she draws from this Centre the various lines of Life which complete the whole Circumference whilst she carefully stretcheth some small Fibres from one side of this narrow Work-house to another not much unlike the manner of the subtle Spider when she fastens the slight Beams of her pendulous House to the walls of the Room where she dwells and when this rude Draught is to be brought towards a more perfect Form to see how judiciously she selects one of the longest Threds which being appointed for the back-bone she extends like the Keel of a Bark raising from each side proportionable Ribs and making them to meet in the middle at some small distance above it frames the Hull of this little Vessel and having prepar'd so much room to see with what care she begins to furnish it with agreeable Utensils as the Heart Lungs Liver and many others which to keep safe she covers with the Thorax and Abdomen like the upper Decks Designing a Head to these and having provided a small Mass of pulpous substance for the Brain she forms it into a round Tower for the principal Residence of the Soul and afterwards walls the Acropolis with a Skull having appointed the Inferiour parts for considerable services she proportionably strengthens the Members with hard Bones and that they might not be wearied with the burthen which they are to carry makes them insensible and tiesthem together with Muscles entred into the bone upon both sides of every joynt which are intended for Pullies of rare Motion not yet experimented and that as occasion requires there may be a communication of Sense through all the parts she unites the whole frame with Nerves which take their Original from the Brain Having bestow'd a small quantity of spirituous bloud upon the Heart as a stock to begin the Trade of life she also gives it Ventricles to receive it and convenient Doors through which it passes for the relief of its indigent Neighbours and by a perpetual Motion through Arteries and Veins both preserves and increases it self and walking its daily Rounds about the Body bestows upon every part the same food by which it self is nourish'd warming them all with a vital dew Whilst these things are doing and one that warily observes stands by and perceives how many dissimilar parts arise out of a little soft Glue and sees them put together with an accurate symmetry without any visible Artist attending to perform these excellent Operations what can he imagin but that a God is near who says Grow there a Bone here a Vein Let this be an Head and that an Heart It is also an evident testimony of the Divine Wisdom when after a few Months the just configuration of all the Parts being finish'd and they fenc'd with Skin the Medal of a little Man appears swimming in watry Milk that is encompass'd with Nourishment which now he needs to preserve his young life and to augment the Body to a just proportion where it also learns to suck before-hand and to prepare it self betimes for the Course of its after-life which is to suck still the same sort of Nourishmentbeing provided in the Breasts of the Mother that when the nine Months stock is spent or grown unfit for use it may not want something to live upon when it comes into the World When the Plastick virtue of the Soul hath discharg'd its duty and the Embryo out-grows his lodging Time having so matur'd its life that it is ready to fall from the Tree like ripe fruit that which was destin'd to live is born but that so feeble a thing as an Infant should so easily break its prison or open so many Doors can be resolv'd into nothing but the never-failing Skill which ever attends upon all Divine Operations Since Eternal Wisdom does take so much pains in forming of a Creature you will expect that when it appears we should see something correspondent to the Divine care and really we may For if we consider the Organs of Sense which beautifie it externally and the Faculties of the Soul with which it is accomplish'd within we must confess that the vigorous spirit of warm bloud or the Plastick power of a Rational Soul which have been imploy'd in this Work were only instruments to some nobler Agent and that it is infinitely above the Ability of our nature to produce such an excellent effect of it self is manifest in this that by the repetition of most watchful observations we are not able to understand how it is done When we consider the external Instruments of Sense we find them put by an ineffable skill in most useful places and just numbers and contriv'd with Accuracy of Proportion to their different Uses which is that they might be Avenues by which the Soul may sally forth of its close Cittadel into the open Campania of the great World by which means the Soul is completely fitted for a correspondence with all sensible Objects and so is both enabled to administer to its own necessities and made a rare Engine of Pleasure to it self being accomplish'd for many excellent Operations By the Eye our Mind grows acquainted with Light and beauty and through transparent Tunicles
it is made a rare Engine of Spontaneous Motion and the noblest Automaton in the World not only moving the whole Body at once but directing the Spirits into what Muscles it pleaseth puts only such parts into Motion as serve the present Design How brave a faculty this is appears in those prodigious Dances of a Lutenists fingers which vary Harmony through so many Notes in a Minute that the quickest Ear can scarce hearken so fast as he playes To this I might adde another Excellent Product of this Power which is Speech by which the Soul puts Conceptions into Words and makes her Apprehensions audible By this we learn our selves hearing others speak and teach others speaking our selves By this when it is perfected into Eloquence we convince the Erroneous reconcile the Obstinate to their Duties and allure the Afflicted from their oppressive Meditations I cannot but take notice also how the Voice by the help of those Natural Bellows the Lungs and the Musical Larynx fitted with Muscles to further its Modulation enables us to entertain our selves and others with one of the best Recreations Vocall Musick which is advanc'd also by the Concent of others who sing the same Air in other well-agreeing Notes especially being accompanied with an Organ which Art having conform'd to the nature of Humane Voice doth not only assist but imitate us whilst we sing He that is deaf to the Voice of Divine Wisdom and doth not admire it whilst it expresseth it self so harmoniously may well be wondred at himself for an Unparallel'd Stupidity The best of the old Philosophers who were the Glory of their times could not behold the curious structure of this noble Machine which I have describ'd nor look upon the strange usefulness of its well-fitted Parts without making Hymns and offering Hecatombs as their humble acknowledgment of the Unspeakable Wisdom of that All powerful Mind which compos'd it How could they doe less For seeing all the Pieces not of this but all the Divine Works put into such exact order that all Wise men must needs approve it perceiving the Method according to which they were contriv'd of so deep a reach that none but great Minds can fathom it and observing the whole System to be so perfect that nothing can be desir'd towards its emendation but that which is impossible they justly concluded that it was the effect of no meaner a Cause then an Omnipotent and All-knowing Principle But here I must again entreat you most worthy Friends continued Bentivolio to pardon the tedious length of this Addition to my former Discourse which I make no doubt but you will doe both of your own Goodness and also considering that it is hardly possible to speak briefly of such a vast Subject It is easier for you to obtain our Thanks then our Pardon replied Eugenius since you have put an Obligation upon us by your Narrative of the Creation and presented to our view those various pulchritudes which adorn the Nature of things which for my own part I esteem a most Excellent Contemplation and worthy of the expence not of a few Hours but our whole Life And so do I said Pasenantius and should easily grant that your Argument did prove the Existence of a God because he made such a World but that we are told by such as pretend to know very much That it was not contriv'd by the Skill of any Artist but was Eternally such as it is now or if it did not alwayes exist in this Form yet they say that there is no necessity to suppose that some God fram'd it since it might be made by Nature and some affirm very confidently that it was produc'd by a Fortuitous concourse of small Particles of Matter which having mov'd up and down a good while in an infinite Space did at last stumble upon this form of things and they want not other Hypotheses beside this of which they make use to evade the force of your Argument for without that Method which you so magnifie in the contrivance and production of living Creatures they suppose that Men and Women sprung at first from the Earth of themselves I did expect some such Answers replied Bentivolio for I have often heard such things quoted by the Patrons of Atheism when they have been put to streights for the defence of their absurd Opinion but I never wonder'd at it For since the acknowledgment of a Creator would bring them under Obligations to a Religious Observance of him they endeavour to invent many things to undermine that Belief and grant any thing which can be suppos'd though never so vainly if it do but seem useful to that Design I think those Objections which you have mention'd as frivolous as the rest and as they all come far short of a just Accompt of the World 's Original so some of them are extremely ridiculous Your First Objectors pronounce the World Eternal and say that it did alwayes exist in such a Form as appears to us now and that there hath ever been a Sun and a Moon a Sea and Earth and that they were alwayes inhabited as they are at present and that Men and Women and other living Creatures having a Natural Power of Generation did from Eternity propagate their kind and by saying this they suppose they have sufficiently discharg'd themselves of a God But how vainly they think so and how weak this pretence is will soon appear if you will give me leave to shew you with what insupportable Absurdities it is clogg'd I might here take a just occasion to urge Atheists with the Unreasonableness of their Incredulity since they give an Historical Faith to most ordinary Writers and deny it to the most faith-worthy Book that ever was written in which we have receiv'd a clear Accompt of the Beginning of the World and where God is positively asserted to be the Creator of all things But because your Sect pretending only to Reason useth to disparage such Arguments under the Name of Rumours I shall endeavour to demonstrate otherwise how rational it is to believe that Report The disacknowledgment of God as the First cause of Being and the denial of him as the Creator of the Universe do utterly bereave us of all Hope ever to arrive at any knowledge of Truth which we both naturally desire with a strong Passion and are fully assur'd that we can never attain it till we find out the First Cause of all things For plunging our selves into the deep Study of Nature and strictly examining every effect which we see following it home to its Cause in the pursuit we over-take many Mediate Causes which divert our course awhile and requite our labour in part by the knowledge which we receive of them but upon Inquiry finding them to be only Effects of other Causes we are forc'd into this Thought That though the Chain of Causes and Effects may be drawn out into a long Series by many successive Links yet there must be in the
of their Ingenuity congratulating the Prosperity of Men with the sweetest of Harmonies an Honour never before equall'd was not done to the Nativity of this great Person and that they were not high Presignifications of the Divine Quality and Excellent Actions of this mighty Prince and evidences of his Heavenly Extract infinitely more illustrious then those poor Instances which most would have admir'd as indubitable Presages that is if he had been born smiling if his Incarnation had been attended with a Dance of Swans if Bees had hiv'd themselves in his Lips or an Halcyon made her nest in his Cradle I find as much Reason to believe as before I had to wonder said Eugenius only I desire you would let me know who was that Virgin-Mother for being honour'd with such an Extraordinary Favour I cannot but suppose she was some very rare Person She was replied Bentivolio but her Excellency consisted in an humble Piety and unspotted Chastity It 's true she was lineally deriv'd from a Royal Family but that Relation was weaken'd by so many Descents that it was not much more conspicuous at such a distance then the Distinction of Waters which proceed from several Rivulets when they are blended in the Sea neither did she challenge any greater Honour from that Original then any poor man may claim as being descended from Noah nor God make any other use of the Pedigree then to verifie his own Predictions But this is no wonder for God having design'd to glorifie Humility by the Incarnation of his Son and to disparage those vain Estimations which are bottom'd upon High Parentage Noble Titles and Vast Possessions he sent him into the World devested of these Ornaments and obscur'd his truer Greatness with the Meanness of a poor Estate though indeed that was appointed as a Foil of his after-Glory which was shut up in this Cloud like the Sun-beams in Curtains of Crystal For besides the fore-mention'd Adorations which were pay'd him by Angels and the Lustre which was added to his Birth by a new-made Star Almighty God at his Baptism own'd him for his Son by a Voice sounding from Heaven equally loud with Thunder which he repeated twice afterward and commanded the World to obey him as their Universal Lord the Holy Spirit descending from the Celestial Regions and resting upon him as the true Lover of Souls in the Form of a Dove What was the meaning of this Solemnity said Eugenius I will tell you answer'd Bentivolio but to make you understand this Mystery more fully I must acquaint you with a piece of an ancient Story When Mankind apostatiz'd from their Creator and were afraid of being eternally undone with the Execution of the Punishment which was conditionally threatn'd the God of Mercy being unwilling that the Folly of his Creatures should be their Ruine took compassion of their Miseries and declar'd that he would not pursue his Right to their Destruction and to support their Life by Hope he promis'd in due time to send one who should make up the Unhappy Breach assure his Good-will and give Men a full knowledge of the Happiness to which they were restor'd After several Ages had past in which it pleas'd God to connive at the Sins of the foolish World for the sake of his Promise he sent Anaxanacton born after the manner which I have before describ'd who when he came did soon approve himself to be that Benign Saviour whom the common Father of the Creation had design'd to undertake the Restauration of the laps'd World I beseech you said Eugenius tell us how Anaxanacton verified that great Title for as the Appellation is magnificent so our best Concernments seem to be included in it You shall understand this presently answer'd Bentivolio When that Divine Person who existed eternally in the Bosom of his Almighty Father was pleas'd to appear upon this poor Globe for the Accomplishment of the fore-mention'd Promises to doe an unspeakable Honour to our forlorn Nature he cloth'd himself with Humane Flesh and united that Life to Immortality which was condemn'd to die for Disobedience When Divinity was thus embodied he which dwelt before in the Splendors of inaccessible Light descended and became visible in the lower Regions and those who had the Happiness to behold him were struck with the Brightness of his Divine Rayes by which he was as clearly reveal'd as the frailty of Mortal Eyes could bear and they perceiv'd that God had now fram'd for himself an Earthen Tabernacle and disdain'd not to converse familiarly with Men having veil'd the Majesty of his Glorious Presence in a Body like their own Here Eugenius interposing told Bentivolio that this seem'd more strange then the first piece of his Story and that it was more difficult to believe that God should become a Man then that a Virgin should be a Mother I did suppose replied Bentivolio that you would wonder at the Mystical sense of my last words neither would I have you think that I am able to give you a full Explication of so deep a Verity But I must tell you that though God hath made Religion Venerable by the Incomprehensiblenesse of some pieces of it yet no Article of our Creed is Incredible because we do not perfectly understand every Point it being a rational Satisfaction to our Minds that we believe only what God hath said and our Faith is as well secur'd in these Instances as our Knowledge is in many things which we take for granted though we are not able to give an exact account of them to a Curious Enquirer Who can explain the nature of Time and resolve all the Doubts which arise from the consideration of Place Who can shew us the Original Springs of Motion Why should any man stumble at the Mystical Union of God with Humanity when he considers the inexplicable Connexion of a Soul with a Body or the strange Adhesion of Matter to Matter Since we know not how our Soul doth at pleasure move so distinctly the various parts of this rare Machine our Body why should we be offended that God having told us many easie Truths which we are to believe and given us many plain Precepts whose Obedience is necessary should also command us to give credit to some higher Articles where our Duty is humble Faith and devout Admiration I am very well satisfied with this Answer said Eugenius neither do I desire rudely to uncover what God hath been pleas'd to hide but I beseech you to go on and let us know what this Divine Person was pleas'd to reveal concerning the Design of his Incarnation I will replied Bentivolio The first good news which he publish'd was That the Merciful Creator was willing to forgive the World that great Debt which they were not able to pay and that the most Good God who had been ingratefully abus'd had of his own benign Disposition sent an Offer of Pardon and to shew men the Reality of his Good will had made the Terms of Reconciliation
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
are Divine Efforts who never heard of the Triennial Orgyia's of Bacchus the Fanatick Verses Enthusiastick Dreams and wild Furies of the Corybantes and by your Arts make those tremble who by Nature and Education are but too much inclin'd to Panick fears But you must know that the Theoprepians are not so foolishly in love with transported Thoughts and ecstatical Affections as you imagine and that they do exceedingly despise all Enthusiastical Raptures in comparison of a humble Faith and sincere Vertue that they place them infinitely below the free use of sober Reason and esteem those possest with an high degree of Madness already who look upon Alienation of Mind as a thing desirable and equal them to such as prefer the tremulous motion of a Paralytick Arm before the steady quietness of an healthful Temper Must we admire those Actions as Divine Effects in you which we know to be the common Products of natural Causes and trouble those who are destitute of a good Health whether they will or no Who knows not to what various disturbances Melancholick persons are subject and how that Noxious humour when it grows predominant transports men into strange Thoughts and extravagant Affections especially if it be heighten'd artificially by walking in shady Groves or solitary Valleys by sitting in dark Caves or by conversation with those who are apt to affright the timorous with wild countenances gastly looks bold threatnings and other mystical devices Since this temper produceth the same Effects in Religions as it doth in other instances shall we wonder that some of you call your selves Angels when others upon as slight a ground think themselves Wolves Why may not distracted Zelots pronounce themselves Messia's when crack-brain'd Footmen have thought themselves Emperours A vehement Intention of mind to which this Temper is apt doth easily breed an Ecstatical passion and when the Phancy is once engag'd by this potent delusion men believe they see and hear what was never spoken or made visible Thus Phrenetick persons see Men Horses and Armies in the Clouds whilst they walk in the fields as sick people do the shapes of living creatures upon white walls when they lie in their beds Yet you require an Approbation of your Follies from others and command them to dance proportionably to the height or lowness of your whimsical Musick though they know the reasons of your Distemper and have observ'd what ludicrous and sometimes abominable effects have been produc'd by your mistakes The disturb'd Melancholist not being able to distinguish between an abus'd Phancy solid Reason and Divine Inspiration whilst a dark Cloud hovers over his Imagination doth usually exercise Repentance and takes the Paroxysms of a Flatulent Distemper for deep Mortifications and as the Darkness increases falls into tears and makes many Tragical expressions of Grief as if he saw more now then he did before So Children hide their heads within their bed-cloths though they see nothing when they have affrighted themselves with the shapes of Devils pourtray'd only in their Phancies When the storm is blown over the Penitent seems to be possest of heavenly Joys by the return of a Divine Spirit when it is only a change of bodily temper which might be rais'd much higher even to excessive laughter and wild dancing by the application of a Tarantula When this sick Phancy is joyn'd with a Feverish heat then the impotent Soul is fill'd with a Divine ardor if it have formerly entertain'd discontents against the present Powers it blasphemes Civil and Ecclesiastical Orders and thinks it self inflam'd with a holy Zele when it is only set on fire partly with a hellish Malice partly with adust Spirits When this temper is molested with proud desires the Ambition quickly discovers it self in a vast scorn of others and those who are infected with it proclaim themselves Kings Prophets or Popes or all these as it happened in the Peruvian Doctor mention'd by Acosta If it happen that their waking Phancies are confirm'd by nocturnal Dreams they are abundantly satisfied of the truth of their Errors though many times they tell their Accomplices in the Evening what they ought to dream in the night and divulge the next day Whilst these things are thus manag'd some By-standers who are properly dispos'd by an easie Faith are usually catch'd with Delusion and then the Enthusiast begins to think himself some great Thing though a Liar may as well conclude that he speaks true because some believe him The Contagion of Error is a common thing and most modern mistakes may easily be parallel'd by Examples which have been produc'd in all Ages The multitudes of abus'd people signifie nothing in point of assurance concerning Truth to such as have heard of the noxious Phrensy of Cybele's Priests the strange humour of the Milesian Virgins the general madness of the Abderites and the Delusion which did so soon and so generally seize upon the Paphlagonians by the contrivance of Alexander and his Assistants It is a mean excuse for chosen Delirations to say that others are infected as well as our selves however fantastical Prophets being animated with the success of their Plots upon their foolish Proselytes take confidence and think they are sufficiently warranted by the number of those that believe them to appear as Judges of the dissenting World and being possess'd with the narrow love of their own dear Herd pretend that as an authority for the hatred which they express against others as wicked Unbelievers and the whole Party being infected with that Arrogance which is incident to all little Sects they justifie their Schism by condemning the Church and excuse their Pride with Malice You would have been apt to wonder at the cold Reception which you find in Theoprepia if I had not shewed you the causes of our Incredulity And I must tell you further Hieromimus that we have more reason to be amazed at your Arrogance then you have to admire our Unbelief and I am apt to think that you would not so easily have entertain'd great thoughts of your self if you had not look'd upon us as Fools who would take mens strong Appetites for Impulses of God's Spirit and give faith to Wanderers because they are strongly deluded with Self-conceits I confess I wonder how you became so presumptuous as to suppose that we are so stupidly credulous as to believe every man that says he comes from God who besides his Boldness can shew us no reason to think so If you pretend to be sent by God upon a Divine Message you ought to produce your Letters Credential What Miracle have you done since you came into this Country What Blind man have you cur'd with a Word What Lame man have you 〈◊〉 to the use of his feet by commanding him to walk Whom have you rais'd from the Dead by Prayer You say you are Commissionated from Heaven to shew us the true way of Happiness and boast of Authority to give us Laws in God's name and so to rule our
they ought not to command any thing that doth contradict them and though they should yet they can no more render such Orders Just then they can make it the Duty of Men to hate themselves What Original could these Indeleble Prolepses have but the same with our Nature They are plain to all and the sense of their Obligingness avoidable by none As we perceive in our Minds immutable Notions of Speculative Truths as That Contradictions cannot be true That the Whole is bigger then the Part and such like which are such illustrious Verities that none dare affront them with a denial and which are of such high Import that if they were not unalterably true we could have no assurance of any thing but must fluctuate in Eternal Unbelief So these Notions of Moral Goodness are our sure Directions in point of Practice and are unchangeably Good for if they were not we could have no certain Rule for our Actions which is such a slur upon Nature that it can be suppos'd by none but such as do not believe that God made it The truth is if finding these Laws imprinted upon our Natures we should yet think our selves not bound to obey them we can receive no notice of our Duties any other way being rationally oblig'd to disbelieve that which is contrary to our natural Sentiments Among all the rational Notions which adorn Humane Nature these Principles of Good and Evil are the chief They are the great Reasons why we are call'd Men and the fairest Characters by which we are distinguish'd from Brutes And indeed Medenarete it is impossible that we should have any rational Pulchritude in us if the beautiful Order of these Congruities were destroy'd It is a greater Beauty in Men when their Choice corresponds with these natural Anticipations of their Duties then for a Woman to have fair Eyes plac'd in just distances upon her Face It is as ingrateful to a man that considers to find his Actions dissent from this obliging Knowledge as it is unacceptable to such as know Musick to hear a Lutenist play upon an Instrument out of tune Those things which consist of many Parts or of various Faculties are capable of no Perfection but what consists in a proper Union of those Parts and a regular Ordination of their Faculties which is not mutable at pleasure but perpetually fix'd to the Nature of every particular Being As it is not any Connexion of Parts that will make an handsome Body for if any Member be disorderly plac'd there will be a Deformity So the Soul by its rare Constitution having many Powers as the Rational the Irascible and Concupiscible its Perfection doth necessarily depend upon the due Subordination of these Faculties to one another When the Rational Principle which is adorn'd with the fore-mention'd Notions gives Laws to our Appetites and they are obedient then Vertue glorifies our Constitution and shews the Excellency of its Nature both in the decent Moderation of our Passions and in a lovely Connexion of becoming Actions But when these Divine Rules are neglected it is no more possible that the Soul should be in its natural frame then that the Body should enjoy Health if the Nerves which tie it together were cut in pieces or for a City to escape Confusion if the Inhabitants despise the Laws or for a Musician to compose delightful Airs by a careless jumbling of Notes without the Rules of Art The Vertue of Humane Souls hath natural Orders certain Measures and is determin'd by Laws which can no more be alter'd at pleasure then the Proportion which is between Three and Six in Arithmetick This is enough Medenarete to shew you that Vertue is an unalterable Congruity with our Souls and in its own nature fix'd as much as any other thing to which I will now adde that those fore-mention'd Notions are not only natural Qualities interwoven with our Essence but also Participations of that increated Goodness which is in the Divine Nature so far as it is communicable to Men. Though that be incomprehensible in the Infiniteness of its Perfections yet it hath reveal'd it self in the known Properties of Justice Veracity Love Benignity and Mercy which whosoever imitates lives conformably to God's Life and whosoever thinks he may afflict the Innocent violate his Faith refuse to shew Mercy and abandon Charity doth foolishly esteem it a Privilege to be disengag'd from the ties of that Goodness to which the Divine Will is alwayes determin'd I told you also I remember that some of these noble Qualities are fastened upon our State as Appendages immutably proper to it and it must be so for who can think of those Words God and a Created Being but he must necessarily infer that it is unalterably fit that as the lowest Creatures are necessarily subject to their Maker so Man being endu'd with Reason by which he understands his Relation and is made capable of Law and voluntary Subjection should submit himself of Choice to his Creator acknowledge his Dependence upon him and seeing himself plac'd in a higher Degree of Being increase his Thankfulness proportionably By the Notions of God's Goodness and Excellency implanted in our Souls we are oblig'd to love him for himself as we have Understanding and Will which are the Principles of Moral Vertues we are bound to receive the Divine Illuminations as our highest Wisdom and both sincerely to conform our Wills to God's Commandments and to rest satisfied in his Appointments with all humble Complacence The nature of our State doth oblige us also to observe the Rules of Righteousness towards others for he who gave us our Being did not only make us unwilling to be wrong'd our selves but thereby also taught us that we ought not to wrong others And though he hath bestow'd Self-love upon us yet he alwayes requires us to manage it so as becomes those who know they are but Creatures that they have Souls as well as Bodies and owe Love to their Neighbours as well as to themselves Those who contradict the Reason of these Duties do barbarously disown the Relation in which they stand to God and endeavour vainly to put off the Nature of Creatures for Sin is a Contradiction to our State and a Forfeiture of the Being which we hold at our Creator's Pleasure The Unnaturalness of such Disobedience will appear yet farther if we consider that the Happiness which is proper to Humanity cannot be obtain'd without a compliance with Vertuous Rules for the happy Repose of our Spirits will be disturb'd if we sin Whilst our Actions contradict the Knowledge of our Duty we offend the most delicate sense of our Souls and by offering violence to the Law of our Mind we fall out of our own Favour expose our selves to the sharp Remorses of a wrong'd Conscience and put our selves to a pain much like to that which we feel in our Bodies when a Bone is dislocated A Sinner becomes his own Tormentor and is vex'd to see that he hath done
disobeying it by Suffering They are also highly useful to the Good not so much to hinder them from doing that which is not Just as that they may not be wrong'd by the Vicious who are deterr'd from hurting them with violent actions by the fear of those Penalties which are annex'd to them That which you objected concerning the different Apprehensions which men have of Good and Evil doth not infringe the real Distinction which is between them or prove that this difference is not known naturally more then it is possible that the Whole should be no bigger then the Part because some have been or may yet be found who doubt whether it is or no. Neither is it any wonder that some 〈◊〉 〈◊〉 Opinions because there are Multitudes of various Examples in the World and many follow the worst being usually so slothful that they will not take pains to examine which is the best 〈◊〉 and Vice as you say are confounded in most mens actions but that doth not prove that they are not Eternally distinguish'd in their Notions or that it is not natural for Humane Nature to love Vertue since some make themselves sick through Intemperance though nothing is more natural then the desire of Health and some put out their Eyes which are so tenderly regarded by Mankind This Argument is of no force unless you think these are good Conclusions That there are no good Laws in Civil Societies because men do sometimes Rebel That there are no good Principles because the Inconsiderate offer Violence to them and That there is no Use of sober Reason in the World because some are Distracted That any should say as your last Objection supposes That God might if he please alter these essential Notions of Good and Evil is so monstrously extravagant that I cannot but wonder at the Ignorance or Impudence of those who dare speak this blasphemous Falshood At their Impudence in asserting that which supposes it to be no Absurdity for God if he please to make it Good that his Creatures should not acknowledge him which is a horrid Contradiction or at their Ignorance whilst they foolishly affirm that which overthrows all Religion For if we receive this Principle That there is not any thing Indispensably Good or that the Divine Will is not regulated by it they have undermin'd our Faith and taken away all foundation of Hope leaving us as far as in them lies unassured but that God may if he will condemn us for yielding Obedience to him and that it is Just too if he doe it notwithstanding he hath declar'd the contrary When Aristander had proceeded so far he desir'd all the Company except 〈◊〉 that they would please to withdraw for a while into the next Room for his Chirurgeons were come to dress his Wounds Which when they had open'd Well said Aristander how is it We cannot promise much said the Chirurgeons as to your Recovery for we are afraid we shall not be able to prevent a Gangrene Aristander perceiving in their Countenances that by the Rules of their Art they discern'd more Danger then they did express to him desir'd that his Friends might be call'd in They return'd and when they had enquir'd concerning the state of his Body I have receiv'd said Aristander no unwelcome news for Happiness can never come too soon I have alwayes made the Belief of my Soul's Immortality one of the chief Principles of my Actions for whilst I consider'd its nature and perceiv'd that it would not fail to subsist after my Body having a Duration assign'd to it commensurate to Eternity I could not but understand how contemptible that short space of time is which God hath allotted to our Continuance in this lower World in respect of that which is to succeed it and thereupon I infert'd that the Happiness which we enjoy in this state is not comparable to that which awaits us after our separation from this Flesh and consequently that it is an Essential part of true Prudence to be infinitely more sollicitous that we may be happy hereafter then to avoid any present Inconveniences And since I know that there is no way to that Felicity which I hope for but by Death and remember that Death is a very short passage to it I should be untrue to my Principles and abandon my best hopes if I were unwilling to die I perceive said Synthnescon making a Reply to Aristander's Discourse that your Courage is the last Friend that will take leave of you and I cannot but approve your love of an Opinion which is so pleasant that some of those who were not sure that it was true have profess'd that they would never suffer themselves to be perswaded against it whilst they live I grant that the right Government of our Life depends upon true Principles and that we cannot attain Happiness by the Consequences of false Opinions and I must acknowledge that the Principle which you have mention'd is very noble and worthily fit to have a Directive Influence upon the whole course of our present life if we were assur'd of its Truth But I have been told that we have no Soul distinct from the Body and that what we call by that name is only a Contemperation of Corporeal Humours and a Connexion of those Integral Parts of which the Body doth consist and that when this vigorous Crasis is destroy'd by mortal Sickness and the Bodily frame taken in pieces by Death then that which you call Soul ceaseth to be as Musical Harmony vanisheth with Sound and can no more subsist after Death then a Figure is able to remain after the dissolution of Figurated matter Some express themselves thus That all the Soul which we have is compos'd of Material Principles and resolv'd into them by Death that is our Spirit is nothing but a knot of united Atoms and that Death by discomposing the Contexture doth dissipate us into loose Particles I know very well said Aristander that some are not willing to think that the Soul doth exist after Death and have taken great pains to object as much as they can against its Immortality But I have been told by men wiser then these Dissenters that Humane Souls are Immaterial Substances and therefore incapable of that Dissolution which the Body suffers by Death it being a known Principle in true Philosophy That the Corruption of Material Subjects is brought to pass only by a separation of conjoyn'd Parts that is by Division which belongs only to Bodies whose essential property is Quantity That the Soul is in no danger of such Dissolution I have good reason to think by those grounds of hope which I find in my own Experience I am now old and yet I perceive my self to be the same that I was fifty years ago I have worn away many Bodies since I was young and therefore this same I which remains still must be a Soul and that Immaterial I cannot but believe that if I had nothing in my self distinct from
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
destroy'd 187 * The Hypocritical excuse which is taken from the sweetness of sin Pastor Fido hath express'd to the Life Act. 3. sc. 4. Se'l peccar ' è si dolce E'l non pecear si necessario ò troppo Imperfetta Natura Che repugni à la legge O troppo dura legge Che la Natura 〈◊〉 Which Tully Offic. lib. 3. hath nobly answer'd Nunquam est utile peccare quia semper est turpe quia semper est honestum virum bonum esse semper est utile pag. 191 Hipponyx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Haven so call'd because it resembles the fashion of a Horses Hoof. 317 b Histrionia Stage-play a name not unfitly given to this World where as one said long since Quisquis fere Histrionem agit 33 b Holochrysus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Gold 15 b Humility describ'd 193 Hybris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contumely 16 b Hydraula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Musical Instrument which sounds by Water 193 * Hyla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matter In the Fourth Book it imports the Hindrances which arise to a good man from his Body That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the learn'd Bishop in his Hymns doth so often pray against under the several names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Tempting Baud the Corporeal Cloud the Dog which barks and bites the Soul Bodily Tempests which is so considerable a hinderance that as Proclus hath observ'd lib. 〈◊〉 in Timaum all our disorders do spring either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. either from the weakness of our Rational Notions or from the strength of our fleshly Appetites But since the Notions of our minds are near akin to God he adds gallantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. The Invincible power of God doth refresh our Notions and comfort their weakness 197 Hylotes from the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Third Book signifies the dull sympathy which the grosly-ignorant have only with bodily things 121 Hyperenor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proud Insolent Riches usually make men inhumanely fierce 9 b Hypernephelas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the Clouds no unfit name for those who take such wild flights of fancy in their Discourses that no sober Judgment can follow them One that speaks or writes mysterious Nonsense 167 Hyperoncus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very proud 155 Hyperurania 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supercelestial things which the Gnosticks bragg'd that they were able to see 302 b Hypnotica from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sleepy Sleep and Idleness are the supporters of Ignorance 121 Hypsagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lofiy speaker one that talks high 152 b Hysocardes 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 IAckleid John Becold the Impious Tailour of Leiden who caus'd so much trouble in Germany with his Enthusiasm and Villanies 298 b Jaldabaoth one of the canting terms us'd by the proud Gnosticks Vide Epiphan 303 b Jamnail James Nailor that Infamous Enthusiast who equall'd himself to our Saviour and had in his pocket when he was taken the Description of Christ which Lentulus sent to the Senate of Rome which begins thus Apparuit temporibus nostris adhuc est homo magnae virtutis nominatus Jesus Christus c. Orthodoxogr Theolog. Tom. 1. pag. 2. 298 b Iconecron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of the Dead 17 b * Iconium from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image It is us'd in the Third Book to express that sort of Religion which is only made up of out-sides not reproving those who would have God serv'd with bodily Worship for so he ought to be as we have declared Book 4. but such as do neglect the Spirit of Religion which is to love God with all our heart and to direct all our Actions to his Glory making his holy Will the Indispensable Rule of our Lives He dwelleth not so much in any Temple as in the Soul of a Good man who as Hierocles says most excellently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. offers himself for a Sacrifice makes his own Soul the Image of God and prepares his Mind to make it a fit Temple for the Reception of Divine Light 131 Idiopathy from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It denotes mens particular Affections peculiar Tempers and Perswasions with which they are so inamour'd that many times with much Passion and little Reason they condemn others who are not prone to sympathize with them 171 Jealousie and its sad Effects 59 b Immortality of Humane Souls asserted 355 b Wicked men believe not the Doctrine of Immortality because they hope not for any Happiness in the Eternal World 372 b Infidelity the Root of all Vice especially the Unbelief of Immortality Eurip. in Andr. Androm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Do you think God is no God and that there is no Judgment Men. When that comes I will bear it ibid. Inganna Craft 31 Irene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace A Virgin which towards the further end of the Holy Rode presents Travellers with Garlands of Amaranth Peace and Tranquillity are the Fruits of Perseverance in a good course of Life 280 * Isosthenes one that thinks himself able to equal the probability of Falshood with Truth and to introduce a Sceptical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Sextus Empiricus defines it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Equality of Faith and Vnbelief This Lucian meant by his Balance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. To what use do you put these scales I counterpoise Reasons and equal the weight of Truth and Falshood which is to endeavour to plague the World with an infinite Dissatisfaction 136 b K KAlobulus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Counsellour 3.2 Kalodoxus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one whose mind is inrich'd with noble Opinions and rais'd Apprehensions 149 b Kenepistis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain Faith It is describ'd in Book 3. 115 Kepanactus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's Garden 177 b A Good King describ'd 47 b Kiskildrivium an insignificant word us'd by Erasmus in one of his Epistles and is of as much sense in Speech as Transubstantiation is in Religion 166 Klerotheron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hunts for the Inheritances of others 12 b The Knowledge of our selves the Cure of Pride and how 196 Krimatophobus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fear of Judgment an inseparable Companion of Sin So that egregious Cheat of himself Dii Deaque quà m malè est extra legem viventibus quicquid meruerunt semper timent Apud Petron. 155 L LAòargyrus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one