Erotocleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glory of Love 27 Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving by which name the Greek Church did properly express the nature of our Lord's Supper that Sacrament being appointed to make a thankful and honourable Commemoration of our Saviour's Death 165 Eudaemon a good Genius one that makes men Rich who is the only Good Angel whom the Covetous acknowledge 15 b Euergesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beneficence the twin-Sister of Philothea or the Love of God 259 Euesto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet State I have us'd this word partly to signifie that tranquillity which is necessary for Philosophical Contemplations partly to express the happy Repose of wise and good men 24 b Eugenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Person of a Noble Descent and an Ingenuous Disposition 180 b Eumenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benign 118 Eupathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who is easily affected with things of a gentle Disposition 77 Euphranor from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that laughs at the Follies of the World 18 b Euphron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pleasant good-natur'd Person who both enjoys himself and makes others chearful 295 b Eupistia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Good Faith which is describ'd Book 4. 201 Eupistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true believer a Faithful Person 202 Euprepes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comely or Decent In the Third Book it signifies one who was not inamour'd with the gaudy outsides of Exosemnon yet 〈◊〉 the baseness of Pseudenthea 131 Euprosopon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that sets a fair face upon things 150 Eusebia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety 201 Euthanatus a Good Death the happy close of a good Life 281 Euthymia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mind the Portion of Vertuous Souls 46 b Exetazon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that examins or tries things It is here put for Inquiry and is therefore call'd Apiston's File because by Ingenuous Examination and diligent Search we find out Truth 103 * Exorcista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conjurer Those who desire to see more such Pranks or think those very strange which I have related concerning Exorcista may be satisfied if they will reade a Book call'd Tres Energumenae Belgicae where they will soon perceive whether I or the Exosemnians have abus'd the Popish Exorcisms 139 Exosemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly Venerable which all grant that Church to be upon whom that name is bestow'd 133 F A True Faith describ'd 201 The sad Consequences of a false Faith 150 The Agreement of Faith and Reason 203 A Father's last Advice to his Sons 376 b Forts Esprits Courageous Spirits a Title which the French Deists bestow'd upon themselves after they had so confirm'd their Infidelity that they were able to disbelieve all things 161 b Forzario a Violent Person who makes Power his Law The Husband of Inganna Craft for Power associates it self with Cunning the better to accomplish its Designs 31 G GAlenepsyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A calm of Soul Tranquillity of Spirit one of those three invaluable Jewels which a true Lover of God doth possesse 239 A Garden describ'd 1 b Gastrimargus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Insatiable Eater 152 b Gelosia Jealousie 2 Geron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Old man 32 b Glycypicron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bitter-Sweet as all terrene pleasures are 18 b * Gnosticks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge an unclean Sect of Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius calls them who gave themselves this Name prerending that they only were dignified with the Knowledge of Truth though theirs if ever any in the World was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge falsly so call'd as St. Paul said Their Opinions were most absurd and their Practices abominable See 〈◊〉 and 〈◊〉 Plotin one of the best Platonists and possibly a Christian wrote against them Ennead 2. Lib. 9. See Pansophia and Achamoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy self I have call'd the Governour of Tapinophrosyne by this name because the knowledge of ones self is the Natural Root of Humility 195 * God Arguments of his Existence 188 b A Description of the Divine Nature 189 b Of the Connate Idea of God ibid. In what sense the Notion of God is 〈◊〉 to our Souls 191 b That God is as knowable as other things and how 194. 195. b. which Des-Cartes hath well express'd in these words Quamvis enim 〈◊〉 Dei perfectiones non comprehendamus quia 〈◊〉 est de Natura Infiniti ut à nobis qui sumus 〈◊〉 non comprehendatur nibilominus tamen ipsas 〈◊〉 distinctiùs quà m ullas res corporeas intelligere possumus quia cogitationem 〈◊〉 magis implent suntque simpliciores nec limitationibus ullis obscurantur Princip Phil. Parte primâ It is an unreasonable demand to require that he should shew himself as we please So Eurip. in Baceh Pen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ` Do you say that you have seen God plainly as he is No but as he is pleas'd to shew himself we must not appoint him in what manner he will be seen The naked essence of all things is hid from us much more that of God which I suppose to be suggested in the Inscription which was put upon the Temple of Isis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good men alwayes happy 80 b Grapton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Written the Revelation of the Divine Will committed to writing See Empsychon 103 False Guardians reprov'd 55 Gynaeceus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Womanish it denotes a man imprudently Uxorious 63 Gynaepicria from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Womanish bitterness or feeble peevishness 2 H HAdes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Invisible state of the other World which sensual persons do not love to hear of 23 b Hamartolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sinner 199 Happiness describ'd 83 b. and afterwards in Aristander's Speech Harpagus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapacious the servant of Plutopenes Covetonsness is usually attended with Rapine 24 〈◊〉 one that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-Interest which disturbs the common Happiness of the World 167 Hedonia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleasure the name of the Voluptuous Queen of Piacenza 79 Hemicalus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 half good one who is perswaded in a small measure to be Vertuous 251 Hermagathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Mercury or happy Messenger 11 Hesychia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tranquillity 159 Hierographon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Scripture 206 Hieromimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who makes an affectate Imitation of holy things His Principles his Design his Confutation you have Book 6. beginning pag. 297 b Hilarion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chearful 341 b Hypocrites false Pleas for their sins
Annuity out of his Estate for life or some small Pension determinable upon the expiration of a few yeares but her 's is an Immortal Inheritance exceeding the rest both in Value and Duration which he bestow'd so liberally upon her because he perceiv'd she was most worthy of it and would improve it to the best uses This estate you depress under the disgraceful term of an uncertain Reversion not knowing that her great Fortunes are proportion'd to the vast measures of her Fathers riches and the extent of his singular Affection towards her The Uncertainty which you objected I suppose you refer either to the Value of her Estate or the truth of her Title As to the Title he which never did nor ever could deceive promised it to her by word of mouth and before he died set it down in his Will which he seal'd before many honourable Witnesses with his own Bloud As concerning the Value of the Estate he declar'd thus much to her that it was so great that if it should be reported to her she had not a sufficient understanding til she should come to her ful age to comprehend it Which Infiniteness of Worth not drawn into a particular relation must needs transcend any little inheritance circumscrib'd with narrow instances and bounded with the small dimensions of our short apprehensions It is fit it should be Eternal because Arete is Immortal What should one that is made to live for ever do with a perishable Estate She hath enough in present possession to keep her whilst she is in her Non-age sutably to her Birth and Quality for her allowance is so vast that no Prince's upon Earth equals it How shall I reckon the particulars that constitute her present Felicity Peace of Soul Harmony with Nature Improvement of Mind Beautiful Health true Honour solid Joyes Freedom from Error Converse with her Father in the other world by Letters frequent Tokens sent by Angelical Messengers Liberty of Spirit Contempt of Mortality and such like Though her Father would not give a perfect Inventory of her Future Estate there was great reason for that though you do not understand it for by this means he hath prudently consulted for his Daughters Honour If he had fully reveal'd the riches of her Fortune every base-spirited person would have made love to her and she should have wanted a Tryal of her Suitors Ingenuity Such would then have pretended that they could love none but her who now can love any that hath wealth and worldly Quality nay peradventure some would have courted her that are so cheaply constituted that they would think themselves highly honored by a smile from thee Nynhapanta who hast nothing but an Estate for life and that of so small value that I think a man of a very ordinary Judgment may easily find reasons enow to despise it It was fit that such as wooe Arete should bring noble Affections and those they do something discover by making love to a Virgin of a conceal'd Dowry which was never hid to cheat any true Lover but to keep off false Dissemblers He who shall be so happy as to enjoy her will find himself so well contented with the Experiment of what was promised that the Expectation of her future Revenues will not be troublesome and it will please him also to see himself made more acceptable to Arete and her Father by the proof which they have receiv'd of his ingenuous Affections Upon this Reply Nynhapanta blush'd and retired and Peirastes in a great fear lest his project should utterly faile came forth of a Thicket of Myrtles where he lay in Ambush to see how things would go and if need were to succor the weakness of his Complices He accosted Nicomachus with a Speech fram'd to express a mixture of Love and Anger he began thus In sooth Young man your presence would make one think you more civil then your actions do allow you to be You seem to be careful of Vertue and yet you understand the nature of it so little that you make no scruple of doing Wrong Though you would make us believe that you are one of the Sons of Wisdom yet I see you have need still to unlearn your Folly You abandon your own Good and cannot but be unreasonable in what you design since you have not the use of that most famous Principle of Nature Self-love What Right will you perform to others who have no Charity for your self You pretend that you ought to love those which hate you and yet hate those that love you But though you take a pride in loving your Enemies and count it the Top of your Perfections yet what need you multiply your Enemies by expressing Incivility You have enough already or since you boast of loving those which do not love you do you make that a dispensation for your slighting of those that do What have you abandon'd your faithful servant Orexis She was as you know committed to your care by her Parents who believing the truth of that great respect which you often express'd for her durst have trusted her very life in the pleasure of your Will You said she should be as dear to you as you are to your self You did sometimes manifest a great regard of your promise and seem'd to employ much care for her Wellfare and because her Estate was often troubled with litigious Controversies when any of her concernments were under question you would get leave to be Arbitrator of the difference by promises of an impartial sentence but for the most part give the Verdict for her whatever Reason said to the contrary What hath chang'd your mind Hath she offended you or is the Offence so great that it may not be pardon'd If you would not forgive it could you not have order'd a more moderate punishment then to banish her from your company which you must needs acknowledg to be Cruelty since you know that she will die if she be cast out of your Favour I met her the other day in a most miserable plight and she did not stick to complain of you which she would not have done but that you had pitifully neglected her and that she hath no hope of redress but from the same hand that inflicted the harm See what an unjust love you bestow upon that Arete which makes you thus unmerciful to every body else By that time he had said this Orexis who understood her time appear'd but to the great grief of Nicomachus for Peirastes his talk and the presence of Orexis did work upon him so powerfully as if they had been within his heart and turn'd his affections about with as much ease as if they had got into their hand that Helm of the Soul by which Nature steers what course she pleases Having hearken'd a little longer to their discourses which were made up of intreaties to stay presented by Orexis and reasons to disswade his going forward urg'd by Peirastes pull'd by Nynhapanta clogg'd
and then 〈◊〉 would do it with so much sweetness that the 〈◊〉 could scarce tell whether he was reproved or courted and would receive the reproof with the same spirit of content with which those that cannot endure to hear of their Errors receive Flatteries In all these practises they keep such an exact 〈◊〉 to 〈◊〉 their Rules that they carefully shun a base pusillanimity and all sor did submissions of themselves Their chief Enemy is one Philautus who dwells not far off from them in a high rock in the Hills of Hypsocardes and he steals down sometimes unawares his design is to take prisoners and carry them to his Den of which he will tell strange Stories and magnifie his lofty Cell in which he overlooks their dirty Hutts as he disdainfully calls their lower houses and will make many praises of himself which are most of them Lies If he prevaile upon any of them he commonly throws them over some precipice but when they reject his perswasions and leave him to himself he goes back afflicted with the greatest shame imaginable These courteous people conducted the Travailers to the House of their chief Governour whom they call'd Gnothisauton His seat and garb was such as became the Prince of Humility He was at that time discoursing with two Young men who travailing towards Theoprepia had lost their way one of them aiming at the higher part of the Country had made more haste then good speed and the other neglecting his directions miscarried fouly Both of them having wandred a good while for fear of perpetual erring were come to be better inform'd by Gnothisauton One was call'd Megalophron who as he came from Vanasembla finding the way dirty which led towards Borborus inclin'd so much to the other hand that he went up to the Top of Hypsocardes never making question but that the noble Theoprepia lay beyond the rais'd Height of those lofty Hills and as he follow'd the several turnings which winded about divers wayes upon the Mountains he was so bewildred at last that he knew not where he was till he was come back to that part of Polyglotta which is call'd Kenapistis where being much amaz'd at his mistake for he had such great thoughts of himself that he presum'd he could never have erred he took the wisest course to recover his loss which was to mend his pace back again and observing well where he lost his way he took better heed to escape a second error and so by good hap though he was well tired he came to Gnothisauton He could not but smile to see what a wild maze the young man had trod and after a short pause he ask'd him what thoughts possess'd his mind upon the Tops of Hypsocardes O quoth Megalophron I look'd down from that height with great scorn upon all the world and did easily imagin that it was made for me I thought that all men which I savv vvere but as Grash oppers in respect of my Greatness and I believed it vvas not amiss if they did adore it I imagin'd my self far above the lovver sort of Stars and kick'd the Clouds out of my vvay But I confess as I vvander'd here and there I vvas almost stifled vvith the rank sent of a venemous Herb call'd Authades and I had like to have broke my neck divers times over abrupt precipices Gnothisauton desired him to say no more for by that vvhich he had declar'd he knevv vvell enough vvhat had seduc'd him and taking him into an inner room he set before him a large Glasse vvhich shovv'd him the intire proportion of his Body from head to foot vvith a most true representation of each part Upon vvhich Megalophron fell a vveeping What aile you quoth Gnothisauton Alas quoth Megalophron enough to make me vveep I see the face of my Nativity I thought so said Gnothisauton my Glasse doth present such as look upon it vvith such a reflexion of their natural Image as vvill take dovvn a higher Crest then yours Have you seen your self indeed and begin to knovv the frame of your constitution Do you perceive that the Beauty vvhich you so extremely admired vvas a borrovved thing that you ovve to another for your Being and depend upon his pleasure vvhether you shall be any thing or no the next moment Do you mind that you vvere not the other day and that you did lurk in the beggarly shades of Nothing amongst the rest of increated things vvhich durst not shovv their heads by reason of poverty and vvant of Being You vvill not boast if you believe that you receive what you are from the great Father of all things nor aspire to such heights of Self-conceit if you reflect upon the lowness of your Original You know now by your own Experience Megalophron that such as mount Hypsocardes with an arrogant Spirit do but climb downward and when they think that they have made a fair progress in Excellency my Glasse will convince them that they have only encreasd their Imperfections But did you see nothing else in my Glass quoth Gnothisauton Yes that I did said Megalophron and much more then I desired I saw my life pictur'd and all the most remarkable passages of it so accurately pourtray'd that the imperfections of all my actions seem'd to stare in my face I thought as much quoth Gnothisauton for this Glass doth not only serve the Eye but the Memory such things as proud men who will know nothing but good of themselves cast into the pit of Oblivion it awakens their memories and recals and makes them take more notice of their unworthy acts then when they first committed them You see now that what you foolishly boasted of is not your own and what you are forc'd to own against your will proves your shame And it is good reason that you should blush in both respects Megalophron for you arrogated to your self what was anothers and would neither see your own faults nor the Wrong which you offer'd to him who endowed you by employing his Gifts contrary to his will But since you are return'd to ingenuity you are welcome to me I will put you in your way again and give you such directions as shall serve you throughout your whole journey I am not sorry for your tears since such clouds do often rise from the Salt sea which afterward fall down in sweet showers An excellent wariness may grow from this Error and true Prudence be more diligently 〈◊〉 by you from the dissatisfaction which you have experimented in this mistake As Gnothisauton was about to perfect his advises he was forc'd to break off his talk in meer pity to Borborites for that was the other wanderers name and seeing him dropping wet with water and mud he ask'd him how he came in that sad case I was travailing quoth Borborites towards Theoprepia and kept my way till I met a Serpent call'd Hyla in the Road and I was so taken with the beauty of her Skin the comeliness of
he was met by one of Anaxanacton's Servants who as Simmagus was riding in the Air to the amazement of many beholders melted his waxen Chariot by pronouncing his Master's name made him fall down and break his neck upon the ground His Son Moralazon not deterr'd with his dreadful Fate follow'd his Father's Example and having heard that in former times when God sent great Prophets and holy Apostles to make known his Divine Pleasure to the World he bestow'd upon them a power to speak and doe things Extraordinary by which men being assured that they came from God gave them an honourable Reception due to such Messengers Moralazon being of an arrogant disposition did earnestly desire to make the World believe that he himself was a Prophet but of an higher Rank then any who were sent before him He thought himself not unprovided of rare News to deliver having fansied some strange Opinions of which he was so passionately enamoured that he perswaded himself that it did more concern the World to know them then any Doctrine which they had formerly receiv'd He fail'd of his Expectation for he died a little after he had begun his Work But his Son Hieromimus being well acquainted with his Father's intentions and pretending that he inherited his Prophetical Spirit resolv'd to carry on the Design and remembring for he had been told that true Prophets by conversation with Angels or by reason of the glory of Divine Illapses did many times suffer strange Ecstasies he thought with himself how he might counterfeit this Sacred Passion and made use of divers Arts to super-induce upon himself and others an Enthusiastical Fury and being well instructed in his Father's Opinions divulg'd or as he said brought from Heaven a new way of going thither and boasted that he was sent to reform the World by a new Discipline He talk'd often of a mystical Divinity and promis'd to spiritualize all former Knowledge though indeed he did only subvert true Reason with wild Fancies and allegorize venerable Histories into a sublime Nothing Before he began to put his foolish thoughts into practice he perceiv'd that it was very hard to carry on such a new business with a sufficient plausibleness without the assistance of some cunning Associates and having consider'd which of his Acquaintance were fittest to be trusted with this great Secret he observ'd that Davigeor Jackleid and Jamnail were complexion'd much like himself and so of a humour which would easily be taken with his Proposals He told them that it was reveal'd to him by the Angel Hithladeus that he should be the King of the new Jerusalem and that he had shewed him by a new Exposition of the old Prophecies that though they were fulfill'd literally in Anaxanacton yet they were to receive a Mystical Completion in him and that he was design'd by God to chuse Princes to rule under him in all Nations and to send Prophets to convert the whole World to his Obedience These Proselytes hoping for no mean Offices in his Utopian Kingdom gave him infinite thanks for communicating to them so sublime an Affair and with all humble willingness offered their utmost service to one whom God had design'd to such high Honour Though this piece of his Plot succeeded according to his desire yet Hieromimus thought that he wanted still more help and therefore made choice of three other Assistants Loxias who had a great faculty of speaking what neither he nor any else did understand whom he appointed to amuse his Hearers with rais'd Nonsense Phlegon who was very useful for his hot zele and Pandacryon who could weep when he pleas'd With some small rewards and great promises he engag'd also in his service Astriatrus and Taumaturgus they were fit for his purpose both of them professing Chiromancy and Physiognomy Astriatrus pretending also that he could make Horoscopes and knew how to divine by the Stars Hieromimus contented himself with these having chang'd the resolution which he once took up for he intended a while in imitation of the number of Anaxanacton's Apostles to make his Followers Twelve only he added to them two She-Secretaries Pannychis and Quintilla not indiscreetly for one of them being Epileptical and the other troubled with the Hysterical Passion they pretended the gift of Raptures and these besides other uses serv'd him when he travell'd for Lacquayes They affirm'd themselves to be Cousin-Germans and call'd themselves the Daughters one of Colpia the other of Velleda Hieromimus designing not only to out-doe all the Prophets but to equal and excell their holy Master Anaxanacton and having entertain'd a fancy that he was like that incomparable Prince in some Personal Resemblances he had procur'd a Copy which was long ago pretended to have been taken of him by one call'd Lentulus and endeavoured by Art to make up what was wanting in Nature for the completion of a Comparison both abominable and ridiculous He had Hair of a Chesnut colour long but not thick after the manner of the Jewish Nazarites parted in the middle and a little curling his upper garment was so fram'd that it seem'd to be a seamless Coat Davigeor looking upon this garb as unbecoming his Dignity perswaded him to wear a Doublet of Crimson Sattin Jackleid thinking he did not use Ceremonies correspondent to his Majesty advis'd him to be serv'd in Plate and to give him leave to provide a gilt Chair in which he might sit as on a Royal Throne whilst his Servants made humble Addresses to him upon their knees and ador'd him as the King of the New Jerusalem His affairs being thus order'd he commanded his She-Lacquayes to attend him in a Journey which he was to take from Apateonia towards Phronesium in Theoprepia Jamnail provided him an Asse which Hieromimus appointed to be brought without Bridle or Saddle and begun his journey before the Sun was up because he intended to finish it in one day This fore-cast was necessary for he had four and twenty miles to ride and it being Winter the weather was foul and the way very bad Pannychis and Quintilla assisted him with Torches but when they had gone about a quarter of a mile he commanded them to cast away those poor external Lights making them believe that one far more glorious should presently shine forth upon them from within and shew them their way The Lacquayes obediently put out their Tapers but as they went on it was so dark that they quickly lost their way and knock'd their Heads against Trees stumbled at great Stones and sometimes tumbled into Ditches the Promise of Hieromimus being unable to enlighten the Air. However being arm'd with a blind Confidence they went on till they came to a narrow Bridge which the poor Beast for want of Enthusiastical eyes to make him see in the dark miss'd and threw the false Prophet into Water Mud and Impatience Pannychis and Quintilla ventur'd in after him and when they had with much difficulty pull'd him out and squeez'd him