notwithstanding the Violence of all Corporeal Assaults to prefer the pure Delights of Vertue before all muddy Contentments of Sensual Pleasure and to esteem the generous Satisfaction of an Honest Mind infinitely above the greatest of those base Advantages which are Viciously obtain'd Here Aristander broke off his pleasant Discourse and the Company began to withdraw Medenarete converted by Aristander or rather conquer'd by Truth took her leave with this Complement I humbly thank you most noble Aristander for all the Courtesies which I have receiv'd from you and I protest to you that I think it a Favour infinitely greatter to be at this time redeem'd from the Errours of my Mind by your charitable Converse then to receive my Brother safe from that Danger in which yesterday he must have lost his Life if it had not been for your benigne Assistance Synthnescon being oblig'd to wait upon his Sister to her Lodging went away with her but he made first a Declaration of his Thankfulness and Love to Aristander with such an affectionate Air that those who looked upon him could not but think that he would much rather have stay'd and died with him then have felt the most unpleasing resentment of his Departure Bentivolio Panaretus and Athanasius would have taken their leaves too but Aristander would not permit them His Chirurgeons telling him that it would be convenient for him to retire from Company because he had not many Minutes to live Nay then said he I will improve them as well as I can and having spent some time in Discoursing with his Friends he call'd for his two Sons Callistus and Hilarion and gave them his Paternal Blessing but before he suffer'd them to take their last leave he entertain'd them with this short Speech Since God doth allow you my Presence but for a few Minutes I would give you some Directions for the better guidance of your Future Life which I hope you will observe with no less care then if I were present with you in those moments wherein you shall have occasion to use them You are now arriv'd at that Age which makes you capable of governing your selves according to Reason and therefore it is requisite that you should now design to your selves as the End of your Life that Felicity of which your Nature is capable It consists in a serene Tranquillity of Mind during the time of this short Life and in a just Preparation for those higher Joyes which await all Good men in the Eternal World when they leave these Bodies Those who propound no set End of Life unto themselves seem to be born to no purpose and live by chance and such as design a lower matter then that which I have nam'd must needs live vainly Having seriously consider'd this Direction and fix'd your Resolutions concerning those things which you are to doe according to it make all your Actions one continued Operation that is one Chain of Means fast link'd together which you must alwayes use to make your selves Masters of your End The Design is so considerable that it is fit you should refer the Endeavours of your whole Life towards the Accomplishment of it For the good Government of your Life you must remember that it is principally necessary that you learn to know your selves For the true understanding of your own Nature is the first Foundation of all wise Thoughts and prudent Actions When you enquire concerning your selves you will find that you are Created Beings consisting of a Reasonable Soul joyn'd with a Fleshly Body appointed by your Maker to live in the Society of Neighbours like your selves Whilst you perceive you were Created you cannot but think it is the most worthy Action of your Life to endeavour to know your Creator and when you know him to honour him which you shall then doe when you make your selves like unto him in all his imitable Perfections if you love him above your selves and all other things if you obey his Commands with humble Sincerity submit to his Providence with a chearful Patience and labour as much as you can to make him known and lov'd by others You are oblig'd to this because you have not only receiv'd your Being from God but do depend intirely upon his Good will for all those Blessings which make you Happy in this and the Future state It is necessary also to your Tranquillity for if you neglect this Direction the Peace of your Mind will be disturb'd with the sense of your Ingratitude and you will alwayes fear the just wrath of that potent God whom you have disingenuously slighted Whilst you consider the Parts of which you consist you will find that they are not equal in Dignity but that the Soul doth far transcend the Body and which will therefore require your more careful Observance of it The Soul is of an Immaterial Nature and Immortal in its Duration and therefore you must value its Concerns as things of greater Worth then those which relate to the Body It is principled with an essential Love of Vertue which you must never oppose for if you do it will alwayes condemn you You will discover also that it is accomplish'd with different Faculties which you must learn to order prudently or else the state of your Thoughts and Actions will be confounded Your chief Faculty is Understanding which is a Principle capable of all Knowledge and you must make it your care to perfect it with that Wisdom which consists in the Knowledge of God and his Works But of all Pieces of Learning be sure you be not Ignorant in Moral Philosophy for that will direct you in the Practice of your Duties and so conduct you in the true way to your Happiness To this Power God hath added Sensitive Appetite which is prudently put into our Nature as a necessary Preservative of our Subsistence For since there are many things which we continually need to support our Being by our Concupiscible Faculty we are prone to desire that sort of Objects and some things being hurtful to our Nature we have an Irascible Power which upon the Perception of any Adverse Object is ready to make Resistance But because the Sensitive Appetites are in themselves blind Powers and may doe us much mischief if they be irregularly applied you must alwayes make these lower Faculties yield Obedience to Reason For you must know that besides the two fore-mention'd Principles there is also bestow'd upon us a Power of Deliberation and Choice by which we are made as it were Tutors to our selves and therefore we ought frequently to consider whether that which we desire or refuse doth promote our Happiness and whether that which seems to please us be not a real Evil though it appear in the form of Goodness and by a wise Authority which is put into our hands so to regulate our Appetites that they oppress us not with the Excesses of Vain Desires or torment us with the Madness of wrathful Passions By the good use of this
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
haunted with them and much indispos'd in Mind for more worthy Considerations as troublesome Dreams often leave the Body not so well affected There is no doubt but that most Readers of such things ingenuously examining what beneficiall use they could make of the gains reaped from their Studies would find themselves hard put to it to name a better then the Great VVit was forc'd to who said when he thought to retire from his Extravagancies and to repose his wearied Spirit and it still pester'd him with an orderlesse rabble of troublesome Chimaeras he resolv'd to keep a Register of them hoping by that meanes one day to make it ashamd and blush at it self It is no wonder that these Fooleries are not easily thrown off because of that deep impression which they make upon the affectionate part through the cunning inveglements of Fancy For men having indulg'd Imagination and play'd carelesly with its Fantasms unawares take vehement pleasure in things which they do not believe and weep for such inconsiderable reasons that afterward they laugh at themselves for it and read Fables with such affections as if their own or their friends best interest were wrapp'd up in them What strong Expectation have they for the Issue of a doubtfull Design How unsatisfied are they till the End of a paper Combate What fears possesse them for the Knight whose part they take How passionately are they delighted with the Description of a Castle built in the aire How ravish'd upon the conceit of Beauties which owe themselves only to the paint which came out of the Poets Ink-pot How are they taken with pleasure and sorrow for the good and bad success of the Romantick Lovers They are apt also to draw to themselves or their friends such things as they read in far-fetch'd references if the resemblances suite in some little points they seem to do and suffer such things and what fits not they endeavour to patch up with some feign'd coherency But if in the midst of this busie Idlenesse they would admit a severe consideration of more important duties neglected the while a few disentangled thoughts would rout the Troop of their fond Imaginations Some peradventure not altogether satisfied with that which I have said may reply What then is Fancy uselesse Is it not one of the naturall faculties of the Soul Were any of them made to no purpose Is there any more proper entertainment for it then the Conceit and Language of a well-form'd Romance Many books which pretend to declare better matters to us do it so jejunely that it is a work of more then ordinary patience to give them the reading and we are put into a doubt whether or no those who wrote them did intend any should make use of their Vnderstandings in the perusall of them or whether they were able to give that which others would expect as a reasonable satisfaction Besides we perceive many Books of grave Titles so afflicted with Disputes about troublesome niceties and trifling Capriccio's that wise persons find the books as little of kin to their Names as the Contents are of small Furtherance to their best Concernments To these things I answer Fancy is not uselesse and may as lawfully be gratified with excellent forms of Invention as the Eye may entertain it self with the Beauty of well-plac'd Colours or the Sense of Smelling please it self with the odours of a delicious Rose But though it be a Naturall Faculty yet it is under discipline of the Supreme Governesse of Soul and Body Reason and when it wanders without its Keeper out-staying its time in allowed diversions or transgressing the limits of such Subjects as sound Judgement permits it returns abus'd with hurtfull delight and instead of being us'd decently is unworthily prostituted in whose behalf the Rationall Guide which is not farre off will take notice and complain as it doth often and whip the Vagrant and not spare to reproach it with the cheap reward of foolish recreation for the enjoyment of which she mispent the time which she took from her Prayers and it may be for the reading of an Idle Story neglected the Examination of her Conscience and afterward is made to understand that the same pleasure which was pretended to be sought abroad is to be found at Home For Reason is no such severe Mistresse as to detain us with Awe that is void of Love and Joy but besides the solid Complacencies of Vertue allowes also the chearfull entertainments of Wit and Fancy There are Books good store where Truths of greatest Importance are presented neither besmeared with loathsome Nonsence nor blended with unprofitable Disputes which adde nothing to Religion but trouble and darknesse and where Excellent sense and good words offer themselves in such lovely Embraces that they are a perfect content to all beholders but such as cannot Fancy Vnderstand and Love Wit and ability of mind do so shine in many Religious Discourses that we cannot justly make that pretended defect an Excuse for our deserting of sober studies Now God forbid that we should think his Gifts so imprudently thrown amongst men that none should be able to get them that would use them to the adorning of that which most deserves it Vertue which though by reason of its innate beauty it least needs any adventitious ornament yet doth not scorn the light vaile of Romance if it be of that fashion which I shall by and by describe It were a thing to be wondred at that by many nothing is esteem'd witty except Poetry and Romances but that want of Judgement doth notoriously discover it self in those persons who are highly pleas'd with pittifull things ` Divers of their admired Authors are so empty of true worth that if the entire sense of their books were summ'd up it would onely amount to some small matter as triviall as uselesse And if most of them whether Antient or Modern were examined with a Judicious Eye they would appear to be full of the grossest Indecorum's of Invention as odious misrepresentations of Divinity unnaturall Descriptions of Humane Life Improper and Prophane Allusions to Sacred Things frequent and palpable Contradictions Sottish stories and in short all the absurdities of wild Imagination I need not verifie this by bringing together those great multitudes of Instances which abound in that sort of books written in the Greek Latin Italian and French Languages If any desire they may see it done largely in the Extravagant Shepheard especially in the Speech of Clarimond in the 13th book not long since translated by Mr. Davies For my own part I do not desire that all books should be as dull as many are and none compos'd as all are not to delight but I would have that delight true and the quicknesse not evaporate into Lightnesse and Vanity Is there no joy but laughter Doth nothing recreate but what is fabulous Such as do not like true happinesse because it is a serious thing have a reasonable Soul bestowed upon them in vain
assigne his Tenants their parts and take to themselves only so much as they needed and he could well spare and of these measures they would be judges and so they began with their Spades to cast up little marks of Division They undertook this business more confidently because of some Dreames which one or two of them had concerning this Mode of Reformation by which they made their Neighbours believe that it was revealed to them and that as the Benefit of the Design was Universall so the Successe was out of Doubt Philapantas wondring at such a strange device of which he was inform'd by some of his Tenants made hast to know the bottom of the businesse As soon as he was come to this wild company he desired to talk with their Leader if they had any for that he had something to communicate unto him They not doubting but it was some Vision received him the more contentedly and brought him to one ononeirus who was made their Chief because he dream'd that he should lead them and having found that trick so serviceable made constant use of it to dream in the night what he would have done the next day They never daring to disobey what themselves had approv'd of for a Divine guidance though it was such as by which they might be made to do or suffer any thing Philapantas having ask'd him the Reason of their present Undertakings ononeirus hearing that word Reason was ready to have commanded his Myrmidons to slay him which of themselves they were willing enough to have done for they could not abide Reason neither but the fear of 〈◊〉 his attendants restraining his Zeal he answer'd that they had a Revelation for it of which he was not to receive an account Say you so quoth Philapantas If you have a Revelation concerning these Lands I am interested in it and therefore I do desire some assurance of the truth of your Allegation that I may warrant my obedience to it The matter which you are upon is of great moment and concerns so many besides your selves that you have need of a good Commission for what you do All that know God perceive him to be a lover of Righteousness and those which pretend Communion with him must be just Many Wise men who see you invade others Proprieties will fear that you are rather driven by the Disturber of mankind and instigated with covetous desires then inspired by God who hath no where given encouragement to make havock of the Interests of our Neighbours He hath commanded us to be content with our own though it be but little acknowledgeth the distinctions of poor and rich and hath call'd the taking away of other mens goods without their consent Theft He doth allow Propriety as a fountain of Charity and Nurse of civil Commerce and Industrie And although some men do neglect the duty of relieving others necessities with their superfluity and oppress the poor to inrich themselves yet this is not the way to reform the Remedy being manifestly worse then the Disease Then offering the assistance of his particular Charity as far as he should be able to supply those wants which might oppresse some of them he advis'd them to return to their Homes not doubting but many honest-minded people were seduced by the Delusions of cunning Hypocrites These last words made the slame break out which his whole Discourse kindled in their hearts and then without any warning they fell upon him with their Spades making their tooles instruments of war which they pretended to have brought for other uses But philapantas his Retinue soon chastised their folly and having kill'd ononeirus and a few more of them the rest vanish'd with his Dreames and left their Mattocks to dig graves for their Companions who were then content with a less share of Earth then before they had measured out This Mist being thus clear'd up we lived in great serenity for a good while till new clouds arose from the Covetousness of two envious Neighbours potent in Argentora who had a great desire to become possessors of other mens Estates though their own was too much for them especially because it gave them ability more effectually to disturb the Innocent One was a Gentleman call'd Forzario of a fierce Temper who us'd to satisfie his greedy mind with a lawless Force He would compell all those which held any thing of him to do whatsoever his surly disposition appointed and this produc'd a continuall Vexation to my Fathers Tenants He stop'd up the waies which led to their grounds if they lay among his pretending they were but granted upon sufferance to make them go two miles about for the quarter of one and if they offer'd to break his unjust Hedges they should be sure to be well beaten He would make his men drive our Tenants Cattell upon his grounds and then sue them for Trespassers and they not daring to go to Law with him were fain to compound with him and so obtain at unreasonable rates a forgiveness of those Trespasses which he himself committed It were insinite to speak of his Wickedness but one thing I may not omit which he did to day He arm'd divers of his Tenants which were most suitable to his wicked designs and made them burn down the house of an Excellent Lady which dwelt not very far off for no reason but that he had heard great reports of her Excellent Vertues especially Charity He is of a bloudy Temper naturally and trusts so much in his strength that he will fight with any one hath challeng'd many and kill'd some but by corruption of a great Courtier or two he saves his own most unworthy life The other was a Lady whose name is Inganna and she took another way more agreeable to her sex what he did by Force she effected by Fraud cheating the people with crafty Bargains counterfeit Deeds and Promises which she kept no longer then till she had opportunity to break them But in all her transactions she made such fair show of desiring to promote their good and got so far within them by their plain Credulity that they were never more perniciously hurt then when they thought their Welfare most secured The Tenants of these two vile persons made use of those unworthy wayes in their converse with others which they had not only learn'd from their Superiors but saw warranted by their greater Examples And when they could not secure themselves under one Landlord they would forthwith turn Tenants to the other and sometimes serv'd Forzario and sometimes were all for Inganna In fine the two Oppressours jealously emulating each others adherents a Marriage which I dare say was none of those which are made in Heaven was contrived between Forzario and Inganna which was speedily accomplish'd but to our unspeakable discomfort for now they began to try all the arts which Fraud united with Force can put in execution to work our ruine After many attempts made in vain
without a Candle Is the want of Eye sight a thing to be applauded nay is not an Ignorant person one buried alive or at the best but a breathing Carkase Is he not confin'd to a Dunge on dark as Hell and when he chanceth to appear abroad doth he not affright people with the rusty chaines of black darknesse that rattle about him Is not he the common scoffe of all beholders because he weares openly the disgraceful badge by which Beasts are known from Men What is Youth if it misse the help of right Education It s Imperfection appears in the uselesnesse of all after-life It is an eminent piece of thy Folly which I must needs take notice of that thou hast quoted several things in dispraise of Knowledge which are its most proper Commendations Amongst thy other fooleries thou wouldst needs use thy Tongue to speak against Languages and fall out with Books because they are but the Shels of Knowledg Who ever said they were more But is it a dispraise to a golden Cabbinet that it is not the Jewel What if they be but Shels do they not include a kernel which is the food of the most worthy part of the World Are not those Tongues against which thou speakest those honorable Interpreters by which we enjoy the Experience and Friendship of forreign Nations Are not those Books which thou undervaluest the sacred Repositories where the Riches of Wisdom are secured against Oblivion I am afraid it is but lost labour to mention to Thee the Pleasures of heavenly Contemplation Doth not this lengthen the brevity of our short life with the Knowledg of many Ages Doth not this help the Reader confin'd at home to travaile abroad and enlarge his Mind with the view of other Countries Is not the huge Masse of Divine Knowledg divided into many Books by that means brought unto us from the many parts of the World in cloven Tongues To this I might adde That such as enjoy this Felicity are not more accomplish'd in their own capacity then made useful to an Universal good so that all the Joyes of their private Meditation are not onely allowable because they are most pure in themselves and most perfective of Humane Nature where they are possess'd but because they terminate themselves in such products as are the best Welfare of mankind if they knew their own Concernments It is scarce worth the while to take notice of thy silly Politicks What is a Commonwealth but an Union of men so fram'd as may most promote the good of all a prudent Association by which they may more easily enjoy what is communicated to each and secure their happiness against such as growing irregular in their Principles may offer disturbance from among themselves or endeavour by a Forreign power to shake their wel-founded Prosperity But who shall lay the Foundations upon which it is to be built Shall Fooles compose the Rules of their Government Shall mad-men make Lawes or will you trust them with the Execution of such as are made Doth not every one acknowledg that besides other Incapacities there is nothing more Injust then a Fool Shall such as understand not their own Interest appoint what is fit to be done as to the concernments of many thousands A Fool knows not how to behave himself towards the variety of humors and mutability of tempers in those which are to be govern'd and he must needs be at an horrible losse by reason of extraordinary accidents which happen frequently in humane Affaires Alas silly men are so far from being Eligible themselves that they are not capable of chusing others for good Magistrates for though some among them are not unfit by a Trust of the Legislative power to perfect the Lawes or to execute such as are well constituted yet it is a wonder if the brutish Multitude find them out or if they do stumble upon them yet it is a thousand to one but by reason of some slight fancy they will neglect the most apt person for an inconsiderable fellow God hath taken such care of the World that he hath put it in the power of Rational Nature to find out several Arts which do relieve it in many necessities but weak-headed men though it may be they will allow some Mechanical Arts as tolerable things because after seven years Apprentiship with much ado they have learn'd something of them or find by Experience they cannot be well without them yet did they ever Invent any or adde any considerable Improvement to that which was found out by others But since thou didst greatly long to make an odious representation of Learn'd men it is strange thy dark Fancy did not fall upon some handsomer accusations then Cowardise and Sedition which thou hast pinn'd upon them with very slight Arguments True Valour refuseth not to expose it self to hazards in the defence of the common Welfare and who will so boldly step between that Jewel and Danger when it presents it self as the Wise who know the incomparable Worth of that for which they venture themselves and have made it an especial Article of their Creed That they were born to live and dy for the publick Good But the world cannot be quiet for them The Falshood of this Crimination is evident to those which will but consider that Ignorance is the true spring of all Disorder Dark minds fill'd with Errour are like Clouds big with Thunder and when they are Masters of so much Power as to give vent to their fiery Passions they astonish the World with the Effects of Rage and Cruelty The truth of this might be instanc'd in many deplorable Actions of the mad Multitude Ignorance is so naturally harmful that if such as are strangers to Wisdom should do any good it were only a great Chance for they do with the same eager endeavours overthrow Right with which they sometimes blindly oppose Wrong They are altogether unapt to acquiesce in the determination of the best Governors because they understand not their own Good when it is propounded and do often greedily catch at the worst Shadow for the best Substance and with a sufficient dotage believe things to be true which are most false having not ability to distinguish Truth from Falshood if it be but a little mask'd with specious pretences How should they prove otherwise then unruly fierce and disobedient whose Obstinacy is not lessen'd by force of Argument which they feel no more then a Stone Shall they abstain from Irregular actions whom a low Condition doth continually prompt to rob others where furious Self-will raigns and the many-headed Beast doubts not to Indemnifie it self for what it doth by a multitude of Swords But prudent Subjects make no scruple of giving Obedience because they know the safety of the World is supported with the defence of Laws and that all particular good Interests are wrapp'd up in the publick weal which cannot consist with Mutiny and Rebellion Wise Princes who know that their own and the
peoples Happiness stand upon the same Bottom and that they are preserved or destroyed together seeing that the weak Multitude is not able to guide it self and that they are not able to extend their short hands to the vast compasse of Affaires have necessarily sought assistance from the abilities of prudent Ministers And as they find their People improv'd in their Understandings which is a principal perfection they rejoyce both in the Peoples Good and their own Glory when they see that their Subjects are men He is rather a Herdsman then a Prince who desires to raign over Beasts It s true when a King abandons the Royal Diadem of Righteousnesse and puts on the inglorious Crown of a Tyrant because he means to do that which is dishonourable to be known he will endeavour to make his Subjects ignorant of which Imperfection he makes the same use that a Thief doth of a Mist and if his designs take the people bereav'd of their Liberties and Rights have the same Consolation from their Ignorance that the Travailer hath in the losse of his Money when he considers that he had not been so easily robb'd but that it was dark That fine Instance of the Turke is but too great a witness to this Truth mistaken by thee Dull Soul who canst see no difference betwixt things directly contrary that is the Confirmation of an absolute Monarchy in a Tyrant and the Establishing of the Peoples welfare under a Just Prince O blessed Turks thrice and four times happy in such an Emperour He hath delivered you from Knowledg and bestow'd upon you stupid Ignorance bestial Lust and perfect Slavery and by your own help hath made you utterly at a losse as to the means of Deliverance and so in a worse Condition then his Captives for these are capable of Redemption And you Heavenly Romans have done well have you not to build the Heights of Faith upon the ruines of Knowledg O shameful abuse of Truth where men must piously believe they know not what and sometimes professe that which they know to be False O stupid Obedience which knowest no reason but Slavery for that which thou dost eagerly perform Thou Holy Tyrant who from thy high Throne lookest down so disdainfully upon all petty Robbers take to thy self the glorious Title of Supreme Usurper since thou hast invaded and destroyed the Liberty of Souls Here Panaretus made a pause having gone so far not that what Morosophus had said deserv'd so much answer but to correspond with his own desires to undeceive the Pammelaenians who not only perish'd themselves for want of knowledg but were very forward to destroy such as had the imputation of it Morosophus gnaw'd with the guilt of his wicked undertaking went to Panaretus and whispering in his ear said he confess'd the truth of what Panaretus had discours'd and the wickednesse of his own Speech which he made against his Conscience and desired Panaretus to appoint him any method of Repentance for his Folly except the disgraceful recanting of his words before the Pammelaenians whom he was sain to please being compell'd for want of bread to speak absurdly he begg'd leave also to passe from that forlorn place under the guard of their Company Panaretus having observ'd with what Hypocrisie his sin was compounded and being not yet assured of his change rejected his motion with this Reply No base Fellow remain in Darkness since thou hast hated the Light let thy portion be with such as love Falshood who couldst sell Truth for a piece of bread As Panaretus had ended his words an Officer that had attended to what had past arrested Morosophus and carried him away to answer several things lay'd to his charge by one call'd Autocatacritus in the great Court of Polyglotta It was reported afterwards that his Punishment was that he should never be trusted with the keeping of any Publick Library lest when he wanted money he should be brib'd to burn the Books The noble Travailers not entreated so much as by way of Ceremony to stay any longer hasten'd towards Iconium and they were no sooner enter'd within the first borders of their Precinct but they perceived a discontented fellow whose name was Catasarkus to come forth of a dark Hole which he had made his Lodging in the Rubbish of an old Temple formerly call'd Skiamelluses which by report in ancient times was the most magnificent Edifice in the World His Habit was something strange he had a great piece of a broken Yoke about his neck which was glided but extremely heavy yet the old Fool did so dote upon it that he would often turn about his neck and kisse it as he went along He was cloth'd with a long Garment and about the Borders of it he had fastned great Fringes with blue Ribbands upon his Forehead and the wrist of his left Arme he had tyed broad Scrolls of Parchment which were fill'd with Hebrew Sentences He intending a signification of no small Sanctity by these Mysticall Ornaments He made a daily Lamentation for the destruction of Skiamelluses though it happened above a thousand yeares before he was born but having heard great Stories of it among other things he was made to believe that it should be restor'd again to its ancient Glory and as he was going to pay one of his ordinary Visits to the Sea-coast he was met by a Gentleman which seem'd to be made up of Gravity and Sweetnesse his name was Euprepon and he accosted Catasarkus after this manner Sir I have observ'd trouble in your face and have often taken notice of those walks which you have made upon the Sea-shore with such expectation as one may perceive in those who have friends abroad when they think that the time of their return approacheth It is so said Catasarkus for I earnestly expect the coming of a great Prince who as I am inform'd will ere long land here to rebuild the now desolate Skiamelluses Alas poor man said Euprepon you are fed with vain hopes It seems you have but few Correspondents abroad or at least they furnish you with very imperfect Intelligence The Ship which you look for was cast away long since upon a Rock which is in the borders of the East sea call'd Staurus but the Prince whom you mention'd a good while before that Accident happen'd foretold for he was a Prophet too that Skiamelluses should never be built again and gave his Friends the Model of another sort of Temple in some few things resembling that but contriv'd with far greater Skill not so glistring outwardly but much more rich a great deal larger and of better and more lasting Materialls of which this was but a Shadow and charg'd them never to attempt the reparation of this waste structure At these words Catasarkus went away in a very great discontent without replying the least word Urania who with her Companions heard the discourse ' demanded of Euprepon further information concerning Catasarkus and in particular whether he was
sordid Principles block'd up the way to all brave attempts allowing such as perform the most honorable Atchievement to be no more prayse-worthy then if they had committed a foul Sin He made the promises of due Rewards of no more force then as if one should sing well in hope to please a Stone and call'd the most discreet administration of Punishment Mistake and Cruelty In short he made the whole World but a St. Bartholmewes Fair and men and women meer Puppets drawn through all their actions with Homerical Wires and in fine Denyed God power to make any other sort of Creatures besides 〈◊〉 He talk'd his pleasure of Religion and said it was an useful yoke made by Politicians who had hew'd it into a fit shape with the Mystical devise of Promises and Threatnings to hamper the Credulity of the ignorant Multitude and that the Conditions upon which the Divine Grace was pretended to be obliged that is Obedience or Disobedience to Holy Precepts were only Tricks invented for the better security of their designs upon the tame World which they might lead any whither having the Hopes and Fears of silly people in a string But now said he by order of the Adamantine Fates this rusty chain is to be broken you must entertain a new Spirit and renounce all former Notions as the pretences of deceived Hypocrites knowing that though you seemingly obeyed that Politick Religion by which the Grandees rul'd the World yet you had your private designs intermix'd with your Obedience which kept you true to the General Rule which you also magnified no further then Hypocrisie and Self-interest permitted To wash off all these staines and to initiate them into his Discipline he commanded them to be baptiz'd in his Name upon which he promis'd that so many as would become his Disciples should immediately feel themselves possess'd of the foremention'd Glory When he had proceeded so far he went down from the Stage which was not a place so fit to act the following Parts and becken'd the people to follow him to the Lake call'd Borborus where he would make them partakers of his dirty Baptisme Such as were too much inclin'd by a wicked Temper to embrace fleshly doctrines soon followed this Dreamer though with as little discretion as the Rats of Halberstade danc'd after the Pyed Piper into the River where they were all drown'd Bentivolio desired Urania that they might go a little further to see what end the Beast would make to such scurvy beginnings but when they came near the Lake it did so smell of Brimston that they thought it might be Asphaltites Panaretus guess'd it rather to be the Bottomless pit not only because of a dark cloud of ill-sented Smoak which ascended continually from it but because as he had heard before those which went into it never came out again The Noble Travailers made great haste from this place where their abodegave them so small content and their arrival in Kenapistis which bordered upon Pseudenthea promis'd them little more satisfaction Upon their entrance they were surpriz'd with an unexpected entertainment for they perceiv'd an extraordinary Silence to have seiz'd upon the Inhabitants and the great discontent of their Souls reveal'd it self in the perplexity of their dejected Lookes It was a sight much unlook'd for among the Kenapistians who were reported for a jolly sort of people and full of talk Whilst they walk'd up and down musing what might be the cause of so great an alteration they met a man of sober countenance but such chearful deportment that he seem'd either to be unconcern'd in the general disaster or else to have overcome such passions as rise from worldly accidents by a brave temper of Spirit He was call'd Ontagathus It seems he had not put Civility out of his Religion for he had no sooner discern'd Bentivolio and his Companions to be Strangers but he accosted them in courteous manner and demanded if in that place with which as he thought they were not much acquainted his assistance might in any respect be acceptable unto them Our design said Bentivolio was only to have seen this place and to receive some information concerning the manners of the Kenapistians and since you have incouraged us by the civility of your offer to make use of your help you will do us a great courtesie if you let us understand the reason of that universal grief which hath manifestly invaded this place That I shall willingly perform said Ontagathus It is occasioned by an accident which happen'd the last night which was the death of Tuphlecon the late Governor of Kenapistis one much beloved of the people and in whom they had blindly reposed such strong confidence that they wholly depended upon his conduct and rul'd all their perswasions by such reasons as he suggested He never fail'd of making his Proposals acceptable for he had a through insight into the Temper of the people and made his Dictates correspond with their Humor As to himself he was thought to be of an incredible Faith by which he was able to believe any thing though some which knew him very well affirm'd that he did indeed believe nothing He pretended one particular excellency in his Faith which was an ability to believe against all Sense and Reason and he esteem'd a power to give credit to such things as contain'd the most apparent contradictions to be the most acceptable resignation of his Understanding to God And though some told him that this was a kind of Brutish belief and that our Mind is then Divine and can no other way be made like unto God but by submitting it self to all Truth and rejecting of all Falshood which in its nature is a contradiction to Heavenly Verity yet he persisted in his opinion and was very confident that such a Sacrifice of fools was the most Reasonable service of humane Souls His main business was to make a fair show of great Sanctity and this he did by a punctual observation of all outward Rites He never went abroad till he was well instructed concerning his carriage by one Euprosopon who was his intimate friend and domestick Counsellour but many quick sighted persons were able to look through the exactnesse of his dresse and saw that the utmost extent of his design was but to seem good which served his turn well enough in reference to his main intention which was to get and keep Authority among men for he had wav'd the sincere care of being acceptable to God Though Hypocrisie was much more damnable in him because he was not of such a weak Understanding but that he might easily have known That God doth not regard superstitious devices nor was ever so cheaply pleas'd as to be content with a Vain Faith or the show of Holinesse The chief Humor manifestly predominant in the Kenapistians was Love of Ease which did so far command them that though they desired to seem Religious yet they would have all difficulty removed from
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
was a part of Prudence to endeavour to escape the inconveniences of this present life by honest means and to passe as quietly as we could through this wicked world Our desire was to sit down where we should find such a People as would best sute with our main Design which we thought to be the principal End of Humane Life and of this I will give you a brief account My Husband observ'd by frequent consideration that the All-wise Creator had bestowed different sorts of Being upon his Creatures and that as the Nature of any thing was more Noble it was design'd to more excellent purposes and amongst the several ranks of Created Being with which we converse he found none equal to Mankind the Reasonable Soul being the greatest Name of Honour in this lower world By this he could not but understand that the Felicity of humane Nature must needs exceed that which is allotted to other Creatures and after many thoughts concerning it he perceiv'd that it was this To live conformably to the dignity of a Rational Soul and to serve the noblest End of which such a Being is capable He learn'd the End of every thing by tracking the proper Actions of each distinct Nature for having consider'd these narrowly he saw what Mark they aim'd at This Rule served him to discover his own highest End whilst he view'd every thing that he was good for he suppos'd that the best Actions of which he was capable would point unto it and when he had demanded of all his Powers what were the best things which they could do they answered with an unanimous voice To Know and Love Hereupon with a strict scrutiny he enquir'd into the Objects of those Faculties that he might discover about what these Actions should be conversant and that if there was better and worse he might employ his Mind upon the Contemplation of the most excellent Truth and fix his Love upon the best Good After he was gone abroad he met with different entertainment for some things bore great respect to bodily Nature and gratified that part to which they were nearer allied but gave so little satisfaction to his other half that he found it still complaining Searching into the reason of this difference he found himself to be of a double constitution a kind of middle thing between the Spiritual and Visible world and that there was good cause that those things which had affinity with his Worsepart might very well content it and that it could not reasonably dislike that which was as good as it self that is Fleshly and Mortal But for the same reason his Better part was dissatisfied for that being acquainted with the Meliority of its constitution and having a clear fore-sight of the Immortality of its Duration form'd Appetites proportionable to its more refin'd Temper and was not content to glut it self with material and perishing things Upon this he resolved to try if there was not some Better thing then what lay in open view which was reserv'd for worthy Souls which would take the paines to find it out and he had no sooner drawn the vail of Fleshly Being with a quick hand but he espied behind it the lovely Image of Spiritual Truth and Goodnesse Then he went up and down the world hoping to meet something which would tell him the name of that Spiritual Being He had not gone very far but many rare contrivances of Wisdom great effects of a mighty Power and infinite testimonies of an unspeakable Goodness inform'd him that the beautiful Picture which he had in his fancy did represent the First Essence which had created all the rest and that his Name was GOD. They pointed also to him so directly that he could not but see him and whilst he look'd upon him the Divine Perfections display'd themselves so gloriously in his countenance that he could not take off his eyes from his face and when his Mind began to be satisfied with Light and his Will with Love he concluded that he had now found out the true North because the quick point of his Soul which did so scornfully disdain all other Rest had fix'd it self here Whereupon he resolved to bestow the Remainder of his life in the Contemplation and Love of the Increated Goodnesse and to consecrate all his Powers to the service of his and the worlds Creator and to make him who was the Beginning of all things the Last End of his life especially since he saw that whatsoever contributed to the happinesse of it depended entirely upon the First Good and was wholy due to his Benignity But I remember and I think I shall never forget it he told me that when the joy of these thoughts began to grow 〈◊〉 he seem'd to hear a soft whisper which delivered words to this sense If you dwell alwaies upon the top of this Hill what will become of those Friends whom you have left below If it be so good to be here go down and endeavour to bring them up with you Whilst he mus'd upon the meaning of this advice he took notice that he was so constituted by his Maker that he was obliged by natural ties to many more besides God and himself and that as Knowledg doth lead to Action so the Beams of Heavenly Light which shin'd in his Soul were by a good part of that Action to reflect themselves upon others and that there were several waies by which he might enjoy God and himself amongst them to whom he should both make God known whilst they learn'd of him and more fully serve the Glory of his great Master by procuring the help of so many more Hands to work with him to such Ends as pleas'd him best and by consequence refer the Gifts which he had received with much more advantage to the praise of his Benefactor Then looking further into humane Nature he saw all men so fram'd as to have in their Souls a good foundation of mutual Love which is also encreas'd by the reciprocal necessities which they have one of another and that they have particular Gifts bestow'd upon each by which they may help the whole By this he discern'd that it was not God's will that he should live alone but rather take such a course of life which would correspond with that Universal Sympathy with all the world which was proportionable to his relation to it which he was to expresse in those Acts which would further all others in the pursuit of their great End which is Happinesse in the Knowledge Love and Praises of God the First and Greatest Good a true accomplishment of their better capacities with Wisdom and Vertue and a right enjoyment of those worldly portions in which God hath condescended to gratifie our lower Faculties With these Meditations he came down the Hill but when he was at the bottom and began to consider the forlorn state of the degenerate world and took notice how most Nations upon the Earth by the prevalent customs of a
still busied in doing every thing which he understands to be acceptable to him and esteems nothing too hard to suffer for him if he think it be a tryal of Love He receives every thing which looks like a signification of Anger with extreme sorrow and yet with all thankful submission to his loved God whom he will heartily blesse that thus he puts him in mind of his failing for before he was apt to fear that he did not love enough If any thing in which he delighted be taken from him he immediately restores to God the Love which that enjoyed in his right Though he rejoyceth infinitely when God smiles upon his Soul yet he is afraid that he doth receive many expresses of Divine Favour in vain because as he saies he is able to love God but a little When he takes notice that God's Perfections are so great that he can adde nothing to his Glory no not so much as by wishing him any good thing he rejoyceth in the happinesse of God and would not have it otherwise lest he should foolishly desire God to be Lesse in hope with his silly Love to make him Greater but he is therefore more careful of the duties which he owes since he plainly sees that he serves one who can value nothing but the Good will of his poor Servants By bestowing his Mind totally upon the Contemplation of God he blasts the fairest flowers of Vanity either wholly neglecting to consider what they are or if he glance upon them he sees them so Inferior to that Good with which he is in love that he pleaseth himself to take that occasion to slight them the more and to immerse himself deeper in the remembrance of such things as it is a death to forget I never heard him magnifie any Created thing His Sister indeed hath told me that he doth highly esteem Three Jewels which he keeps very private they say such as have them do not love to show them and makes no lesse account of them then of his Life She call'd them as I remember Ommelion Terpsithea and Galenepsyches There is great reason why he looks to them so carefully for besides their inestimable value by means whereof none that hath them can ever be poor they have other rare Virtues for such as keep them find themselves ravish'd with a secret delight in God and a strange alacrity in his service they are never destitute of a placid calm of Soul and a serene peace of Conscience their minds also are fill'd with rais'd Meditations and abundance of heavenly thoughts They say also that these Incomparable Jewells cast such bright rayes that they show the Beauty of Holinesse the Reasonablenesse of Religion and the Excellency of Vertue and make them as visible to good men as any bodily thing is to our common Eyes Besides they say that he which is possess'd of them is so happy and content with his portion that he depiseth the best Jewells of this world as contemptible Bits of ordinary Glasse But if these Jewells quoth Urania be of such incomparable worth and rare effects methinks Theosebes should never trust them in any Cabinet but his own Bosome I am of your mind replied Amerimnus and though they talk of a Closet in the house which is so secret that none knowes where it is which is the Repository of these Jewels yet I have often thought that he wears them ever in his Breast The whole Neighbourhood is convinc'd that his private entertainment is the Love of God because in publick he doth expresse an unparallel'd Love to men and chuseth such Instances as will best make those which partake of them to become Lovers of God for his Love imployes it self chiefly in the care of those greater necessities of their Souls having lesse need to busie himself in the Relief of their Bodily infirmities because his Sister Agape doth of her own accord discharge that part so excellently that she proves her self not unworthy to be Sister to such a Brother His affable temper hath made him so accessible to all that his neighbours come freely to him knowing that they shall be more welcome if he can do them any good and when he visits them which he doth often perform to such as are capable of that Civility he ever sets before them a most eminent Example which is the best of Books In the Temple where he is Chief Priest according to the Custom of ancient times for then the Prince had also that Honour he celebrates the Divine Perfections with due Praises And that others may do it the better for his assistance he sometimes helps them with a clear Explication of the Divine Attributes as Goodnesse Wisdom and Power and sometimes makes them to understand some of God's most famous works as the stupendious Creation of the well-fram'd world that admirable Providence by which he takes care for all things which he hath made and the most Mysterious Redemption by which Wisdom and Love in a sacred Conjunction have brought the greatest good out of the greatest evil Whilst he performs these things with an incomparable Clarity of Divine instruction the people think they see the Invisible God and cannot refrain from that sort of Adoration which is made of most rais'd thoughts and equal affections Though they do not omit that sort of Worship which consists in Corporal prostrations but bow their Bodies in humble reverence of the Divine Majesty both because we are to glorifie God with our Body as well as with our Soul as also that the outward submission is some signification of the inward yet because the External is lesse and sometimes destitute of the Internal and then worth nothing he hath taught them especially to adore the Supreme King with humble demission of Soul and the unfeign'd subjection of their Self-will We have not many Ceremonies because we know that God doth principally delight in Spiritual services and because Men are apt to be content with outward Rites if they be so multiplied that they may have some pretence that they will dispence for in ward truth But as that fancy is foolish in it self though they were never so many so here it is warily prevented for we have but two great Rites of External Worship A Sacred Font of pure Water in which we consecrate our Children to the Redeemer of the World who was incarnate for our sakes and A Holy Table at which we frequently commemorate the Love of our Saviour who died for us I may not forget one particular Charity which Theosebes doth frequently perform and that is Pious Orations in which he doth so plainly reveale to the People the Nature of Vertue that they seem to see her come down from Heaven and stand in the midst of them when he speaks and they cannot but fall in love with her whilst he makes exhortations to them to resign themselves to her love and service being infinitely taken with the person and arguments of the spokesman that wooes for her
Mind so fairly represented is so devoid of Understanding himself that he knows nothing Many others whom it is needless to cite have us'd Expressions of the same nature who though they were not so enrag'd with the baseness of Atheists as Moxus was who drown'd the Crambians because they did not worship any God yet being inflam'd with a sober Zele they made use of words which were justly reprochful and condemn'd them as most unworthy Persons for attempting to extinguish the noblest sense of our Souls and to eradicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ancient Faith of Mankind that Natural Belief which is planted in all Reasonable Souls and to overthrow the strong and everlasting Foundation of Vertue Who can justly blame their Heat when they did only oppose such as do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insolently affront the common Faith For my own part I must say that whilst the whole World exhibites Arguments in the behalf of God and all the Creatures proclaim a Deity echoing to one another with loud Acknowledgments I cannot but wonder that the morose 〈◊〉 should not be pleas'd with this Intellectual Harmony whilst he stops his Ears and with a surly voice denies the Truth which is so generally affirm'd he makes me think of the dull-sounding Drone in a Bag-pipe for when the higher Notes delight the Ear with various Harmonies being pleasantly referr'd to one another this discomposeth all with one Base untun'd Note I would not have troubled my self with this sort of People but that I judg'd it necessary to shew the Falshood of their Principles and so to prevent the Contagion of those Errours which have a most pernicious Influence upon Humane Life for they tend directly to the Overthrow of Religion the Destruction of Vertue and to the Introduction of all bold Wickedness into the World The voluptuous Epicureans will be content that I make my Address to them very short lest they should be too much disturb'd in their soft Repose I confess I think it is to little purpose to say much to them of Divine Matters whom Sensual Pleasure hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such dull-sighted judges of Truth that they affirm there ought not to be any Knowledge of Good and Evil that so they may eat Forbidden Fruit more securely Lest they should be discompos'd with that which I have written in disgrace of the Life as well as the Philosophy of their great Patron Epicurus I think it is fit in this place to give an Account of the Reasons which I had for it His Opinion concerning Pleasure was declar'd in the time of his Life by his most intimate Companions to be this That our Happiness doth consist in brutish Voluptuousness That this is the genuine Sense of his Expressions his chief Admirers could not but acknowledge many years after his Death Lucian confesseth plainly that when he compar'd Epicurus with Democritus and Aristippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that famous Master of Luxury he had nothing to say but this That he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more impious then they but for other things he was a good Companion and a Lover of his Palate He was reproch'd for his beastly Philosophy by Heathen as well as Christian Writers as is manifest to such as know Books Among others the Noble Epictetus as Arrianus testifieth us'd to call his Opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked Assertions destructive to Cities pernicious to Families Though Diogenes Laertius endeavour to put a better Gloss upon his Doctrine yet what is the Testimony of a single Author against so many who are unexceptionable That one gallant man Cicero whom I have oppos'd to him as a Counter-witness is so considerable that the learned Casaubon doth esteem him worthy of a higher Encomium then I have bestow'd upon him and useth these words in his Praise M. Tullius Autor gravissimus quÃque esse debeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Tully a most grave Author and one who alone is worth ten thousand Diogenesses I might adde to these the disgraceful Character which is put upon this Sect in Holy Writ That the Gardens of Epicurus were not free from that sort of Women which I have mention'd in my fifth Book needs no greater Proof then what I have offer'd Besides one whom I have named Laertius and Tully have recorded many others the chief of which were Marmorium Erotium Hedia and Nicidium The Epistle which Leontium one of that Number wrote to Lamia in which she complains of the Venereous Temper of Epicurus and disparageth him as an old Adonis is recorded in the second Book of Alciphron and begins thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Nothing as I think is harder to be pleas'd then an old man when he grows youthful again this Epicurus doth so persecute me He finds fault with all things suspects every thing and writes endless Letters to me which keep me from his Garden By Venus if Adonis were now fourscore years old lousie always sick and wrapp'd his head in a Fleece of Wool in stead of a Cap I could not endure him But I will disturb these delicate People no longer The Scepticks can expect no satisfaction from me for they teach their Scholars to laugh at Geometrical Demonstrations and have given them this as the Summe of their Philosophy That they ought not to believe any thing It must be granted that Truth is not very easily found out but they have highly 〈◊〉 it by confounding it as much as they can with Falshood and discourage all Industry by reproching our Endeavours for the obtaining of it as Enquixies after we know not what What else did Boccace mean by his three Rings Sextus Empiricus by his Purging Potion his Ladder and Fire To what other End did he direct the great pains which he took to prove that we have no Faculties to employ in the search and that Truth hath no distinct Character from Falshood that we have no Connate Directions or External Helps to bring us to the knowledge of any thing in short that we are as much assur'd that Salt-water is mad because the Sea ebbs and flows as that a Man is Rational because he apprehends and discourses This stupid Unbelief was much promoted in the World by Lucian and how much he pleas'd himself in his Attempt may be perceiv'd by his Hermotimus the Cup suppos'd to be lost in the Temple of AEsculapius and that slie Jeer which we find in his Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can easily foresee also that a small Effect of this Discourse is to be expected from the Rhodomonts of this present Age who having resign'd themselves to the slavery of Vice do publickly declare themselves free from all pretences to Vertue and with no small scorn pronounce as some of their Predecessors did long ago 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Temperance is but Folly and Righteousness a generous Ignorance and boldly protest that Bonum is Umbra qum nescimus quod Honestum
People apt to admire whatsoever is strange thought some invisible Power must needs inhabit such Solemn Places their Devotion received a natural nourishment from their Eyes Of these effects their Idolatrous Guides could easily make application to what Object they pleased the Worshippers being extremely ignorant But Theander who knew how to make use of every thing had vertuously improv'd these natural advantages both for himself and his Neighbours who were willing to be relieved from the oppressive load of Secular life and knowing that they must needs lose God where they cannot find themselves would earnestly long to retire frequently to this pious Solitude where they were restored to the use of their own better Powers and tasting there the fresh delights of the Divine Presence would be unwilling to descend from this holy Mount into those lower Grounds where earthly Vapours alwayes rise and usually stifle and choke the delicate sense of the Soul When I think of Theander and I often think of him I cannot but wish to be in some such place The Noble Travellers visited this Chappel every day and spent a great part of their time here in the Grove and the Garden-house which beside the other Conveniences forementioned was accommodated with a flat Roof which being covered with Lead and incompass'd with Ballisters gave 'em leave to walk where they enjoy'd the Pleasure of two fair Prospects Upon one side they had a view of the Higher Theoprepia shewing at a good distance like a pleasant Landskip In the way to it they beheld the whole valley of Elpicale and at the further end of the Dale the fair Haven Kallolimen and the famous River Lampromela which parts the two Theoprepia's At Kallolimen an old Ferriman call'd Euthanatus by order of the Prince of Theoprepia gives constant attendance to transport all Passengers which come through Biocalon over the River Lampromela I have not yet receiv'd a perfect notice of the particulars which make up this Excellent Landskip and therefore I must crave your Pardon good Reader that I pass it by with such a short Narrative From the other side of this Roof they look'd into that part of Theriagene where stood the great City Plutocopia This was removed from Theander's seat to such a distance that it was not discernible without the help of a Prospective-glass Bentivolio perceiving it to be very large desired Theonoe to give them a Description of it and to inform them concerning the Customs of the People I shall the more willingly obey your Command answer'd Theonoe having received Intelligence concerning it from a kinsman of mine who came to visit us not long since being just then return'd from Plutocopia whither he had travell'd to acquaint himself with their manner of Life It was call'd Plutocopia by Taraxion the Son of Mataeogenes who built it It is not far distant from the Proud City Hyperenor whose insolent Example the Plutocopians do but too much imitate It is 〈◊〉 upon an Isthmus or narrow Bridge of Earth lying between two vast Seas which do continually beat upon it and every day wash away some part of the Land with their impetuous waves There is nothing very remarkable in this City but an unspeakable Industry which they bestow only to get Riches Their Coin hath no Image upon it but is only inscrib'd with two words Chrysus being stamp'd upon one side of it and Tapanta upon the other The Device is not improper because it doth significantly express the vast apprehensions which they have of Wealth They understand no other Happiness but that which they can measure as Hannibal did the Romans Rings by the Bushel They bestow upon themselves for Recreation some of the most feculent sort of Pleasures for they vouchsafe to be drunk sometimes at a gluttonous Feast A vertuous Person is reckon'd among them by the number of Servants which he keeps the Acres of Land which he possesseth or the Ships which belong to him Charity is esteem'd a capital Foolery Humility and Modesty are confined to the houses of the Poor The Inhabitants are all either unjust themselves or Oppressors Heirs Ingenuous Arts have no place amongst them They think themselves incomparably learned if they understand the Tongues of Trade and have some little skill in Courtship They never tasted any Liberty of Soul and are at last so extremely in love with their habitual Slavery that they will neither open their eyes to look upon Truth nor hearken to those which offer to shew them their Errours They take it as the greatest incivility in the world for any to attempt the change of their Opinions The truth is having bottom'd the Designes of their Life and their expectations of Felicity upon Erroneous thoughts wise Counsel would but disturb their Peace Some which have calculated their Latitude report that they are situate in a Climate which lies many degrees without the Tropick of Vertue The Youth being never acquainted with any other methods of Education but to learn how to get and keep Money do usually so improve themselves in that Art that they are able to cheat their Fathers and in a short time they do so exceed the bounds of Covetous desires which were set to them that they will frequently complain that their over-grown Parents do not die soon enough In point of Marriage they are contrary to the Genius of other Lovers for in Plutocopia no young Virgin hath so many Suitors as a rich old Woman with three Teeth Those which are beautified with a good Fortune especially if they be not likely to live long though they be really very ill-favour'd are there esteem'd more handsome then an Exquisite piece done by Titian or Van-Dyke They are very uncivil to Strangers hoping by this means that they shall be freed from the chargeable trouble of entertaining such as come from other places They are infinitely suspicious of their Neighbours and upon small occasions magnified by Jealousie and false Reports will fall upon one another after such a cruel manner that one would think a Civil War had happen'd amongst a swarm of Wasps They are perpetually Litigious and drag those to the Law whom they have injur'd It is no wonder for it is their Principle to believe that they ought to hate another for ever after they have once done him a Discourtesie They are so exceedingly ingrateful that those few and they are but few which doe good to others are so far from hoping for a thankful requital that they fear a mischief from none more then those whom they have reliev'd They are alwayes gnaw'd with Envy repining at that which they call the Happiness of others which is Great Houses Beneficial Offices Much Plate Brave Furniture Rich Coaches High Diet Gallant Clothes and Large Gardens They commonly make so much haste to be Rich that by a too-eager Prosecution of their cross Designs they hinder not only others but themselves like people in a Throng who thrusting each other forward with an indiscreet haste to get out
receive any but that which he did clearly perceive to aim directly at his and the Common Interest If after publick Debates he did yet doubt concerning that Opinion to which he inclin'd he would privately conjure some of those who differ'd from him to tell him freely the Reasons of their Advice which they would most willingly doe knowing that Anaxagathus never esteem'd those his Friends who out of fear of contradicting his Inclination would conceal what they knew concerning his Good By this means he secured himself against Flatterers and made the utmost Improvement of his Friends Abilities To his Wariness in Deliberation he added Stedfastness in his Resolves and Diligence in the Execution of his Purposes In his Carriage he express'd a Majestick Gravity never condescending to such Actions as import lowness of Soul diminish the Veneration of Royalty or expose his Person to any Contempt yet he alwayes manifested so much Serenity and Sweetness that he incurr'd no Hatred by the most severe Exercise of his Regal Power Knowing that it is easier to prevent Hatred then to regain Love and that Malice cannot be slighted without some Hazard he declin'd avoidable Offences He ever match'd Clemency with Greatness of mind knowing that Mercy shewn by one that hath great Power doth unspeakably oblige and that it was never any Advantage to a Prince to be hated which is alwayes the Effect of Cruelty When any Favour was bestow'd he ever let the People see that it proceeded freely from his own Goodness and when Rigour was exercis'd which was but seldom they saw it was a necessary Punishment of Sins which ought not to be pardon'd There is no Reason of just Infamy for which Princes do sometimes receive a dishonourable Character in the Book of Fame which he did not well observe and carefully avoid He was very curious of his Conversation lest it wanted the just Ornaments of every Moral Vertue because he knew that Princes cannot hide their Actions and that it was no assurance that he had done well because none durst reprove him He was unwilling also to make an Example against the Law and let his Subjects see that it was possible for sin to be unpunishable He would make no use of an Arbitrary Power though his People knew it was their duty not to resist him neither did he think he lost any thing of his Power by not doing every thing which he might Whilst the King strictly observ'd the establish'd Laws the People learn'd Obedience from his Government His great Care of his Subjects safety made them perform their Duties with an unspeakable willingness they esteem'd the King's Riches their Publick Treasury and when they pay'd their Taxes acknowledg'd that they gave but a Little to secure All. Anaxagathus lived alwayes according to the Degree of a Prince yet manag'd his Expences so frugally that they did never exhaust his Revenue For this there was great Reason for though Money was not the Sinews of his Wars but rather the Love and Courage of his native Souldiers yet he knew they must be pay'd when they are imploy'd and that with Silver a King may hire men as well as buy Iron with Gold The truth is he had little cause to think of entertaining any forein Auxiliaries for he was so entirely beloved at home that he could not but be much fear'd abroad His Subjects endear'd his Happiness to themselves and made their Loyal Affections so manifest upon all Occasions that Conspiratours had as much reason to expect Punishment though they should accomplish mischief against his Person as they are alwayes fearful when they design it against other Princes It was a singular testimony of the Prudence of Anaxagathus that he had obtain'd whatever could belong to a Prince's Security when to the Majesty of his Person the Defence of the Laws the Assistance of his Friends and the Strength of his Guards he had added the Universal Good-will of his People Being assured of this he slighted the vain Strength of chargeable Forts maintaining only One in a weak place of his Frontiers and that rather for Pomp then any Defence that he expected from it Thus did the Good King Anaxagathus live in Glory contemning that poor Honour which some weakly endeavour to perpetuate by Statues of frail Stone for the Everlasting Image of his Vertues was fram'd in the Souls of those which could not think upon him without Admiration His whole Kingdom was his Theatre and all his People Spectatours applauding his wise and just Actions There was no City in his Dominions which did not preserve his Trophies made of Conquer'd Hearts This was Anaxagathus his Happiness and indeed what greater Felicity is there then to be able to impart Prosperity to many others His discreet Subjects thought themselves happy too for they saw that they enjoy'd what Freedom Mortal men are capable of and they desired not that extravagant Liberty which the Ignorant Multitude often talk of sometimes rebel for but never enjoy exchanging Obedience and Peace for Sin War and then just Slavery under such as for their own ambitious Ends made them in love with Treason Thus the Kingdom flourish'd under Anaxagathus and they had no small grounds of Hope that it would never wither for as they could not enjoy a better King so neither did the King or the People desire a more Hopeful Successour then the most Excellent Prince Alethion who was the only Son of Anaxagathus I pray you Cosin said Theonoe with the leave of this good Company since you are so good at Descriptions will you give us a short Character of his Perfections by this means we shall not only enjoy the pleasure of your Wit but you will also detain us by a beneficial Delay from the hearing of that at which we are assured before-hand that we shall be griev'd Though I have reason to blush replied Amyntor at one half of the reason which you give for your Command yet I will be obedient in the best manner that my poor ability will allow Alethion was a Prince of a lively Complexion sprightly Eyes black Hair curling naturally in handsome Rings of a serene Aspect of a tall Stature goodly Shape and Princely Carriage of an obliging Conversation mix'd with Majesty He had a quick Wit equall'd with a solid Judgment He spake with facility and delivered extraordinary Conceptions in most clear Expressions Those Connate Notions of Truth which God hath bestow'd as a Natural Glory upon Rational Souls did shine in his bright Intellect like fixt Stars unclouded with those ill-sented fumes of Lust which darken wicked Minds To this Light he added whatsoever may be gain'd from Experience enlarg'd with much Conference and great Reading He had a constant Propension of strong Desires to all Excellent Attainments a most piercing Wit for the finding out of such means as would help to accomplish his End and was unweariedly diligent in the use of them That he omitted nothing which might make him Master of his Noble Designes
was manifest in this that neither the Avocations of the Court nor those multitudes of Tentations which allure Princes to Pleasure but do usually betray them to Ignorance were able to hinder him from an exact knowledge of the best Arts and Sciences which made him able to give a true Judgment upon any piece of Learning It was one of his principal Recreations to discourse with Philosophers that is such as he perceiv'd really to have advanc'd the knowledge of God and his Works and were also perfected with that Wisdom which consists in a sincere Belief of what God hath made known by Revelation for he accounted it a strange kind of Vanity to pretend an eager desire to find out Truth our Selves and yet to slight that which God of his Grace hath reveal'd to us for our Direction and Encouragement that is to pretend an Esteem for Books and undervalue the Sacred Bible The great pleasure which he found by understanding the Mysteries of Natural Philosophy made him very Curious in the Contrivance and Use of those Instruments which do further us in that Inquiry as Telescopes Tubes and all other Mechanical Engines He was very Liberal in allowances which are requisite to make those Experiments upon which true Principles are founded and by which they are proved but which Princes only are able to bestow Generous Nature in requital of these Services discover'd to him all her Secrets except some few which she yet resolves to conceal from Mortal eyes and intended that in a short time he should be acknowledg'd by all the world as the Prince of Philosophers He made a firm League with all the Vertues and was true to his engagement never betraying any of them to scorn in the whole Course of his Actions He would often express a pity for the Superstitious and alwayes declar'd a zealous abhorrence of Hypocrisie He was the more to be admired in his Religion because as he was a devout worshipper of the Supreme King of Heaven and Earth so the Sincerity of his Vertuous Disposition did not grow upon any Erroneous Principle for his Regard of God did not spring from Ignorance or panick Fear those contemptible Foundations upon which Ingrateful Atheists bottom Religion but from a clear Knowledge and true Love of that which is best He was the Paragon of Temperance and Chaste to an Example He had such a Generous Soul that he could not only forgive an injury but forget that he was wrong'd esteeming them very ordinary Chirurgions which cannot heal a wound without a Scar. By his practice he made others learn this true and noble sort of Revenge He had an unfeigned Love of Truth and would rather endure any Inconvenience then break his Word and lose any Design which he could not gain but with the blemish of his Honour He had an incomparable Fortitude whereof he gave infinite proofs and did usually forget himself to be a Prince when his Friends stood in need of his Courage He had a Prudence which taught him to make use of every thing that was an Advantage to any important Business and this he attain'd by much Exercise At Home in times of Peace when the most excellent Souldiers have little to doe he would walk into the Field with them and discourse concerning Military Affairs make them train their men represent serious War in jocular Skirmishes and having view'd divers sorts of Ground ask Questions proportionable to their diversity of Situation such as these If an enemy would he say had not minded the Advantage of that Hill how might we gain it Or if he possess'd it and we were plac'd in this lower Ground how should we assault him If he worsted us by what means might we be able to retreat in order If we had the better of him how might we make the best improvement of the Victory in a pursuit From such Instances going on to other Chances which happen in War he made Demands receiv'd their Answers and replied By this means he attain'd such a clear fore-sight into Martial Affairs that no case could easily fall out for which he had not a Remedy provided I have heard some which have had the happiness to know him familiarly say that of his own Country he had drawn such an exact Map in his Mind that he could talk distinctly of all In-land places of Strength and knew his several Ports convenient Rodes dangerous Shelves and useful Fastnesses upon the Sea-Coasts as well as if he had dwelt in every place He had one happiness which Persons of his Quality do not frequently enjoy For Travelling Incognito he saw the Courts and Camps of many Princes where he had the opportunity to observe the best Actions and also to perform some which made his Worth shine through his Disguise This made him admir'd in most places where he sojourn'd and he return'd home inrich'd with variety of Experiments from them all Before the Necessity of any actual Adventure he form'd his Resolutions according to such Rules as wise Persons had compos'd for all cases in Speculation and coming to encounter disasters at Sea and Land he gave such Proofs of his Constancy that it was visible to all which knew him that Chance had no power over his Vertue and that the fixt Temper of his great Soul did not rise and fall according to the weather-glass of external Accidents He had such an undaunted Presentness of a prepared Mind that when he was affronted with any sudden alteration of Fortune without any Consultation how he might make an escape he would immediately stand upon his Defence When he engaged in any Enterprise which concerned the King's service against his Enemies they made but a small account of the Advantage if in any thing they had the better of him for they knew he would soon repair it at their Cost and when they were put to a Loss though they knew he alwayes pursued his Victory yet they were not much dejected for they were sure that no success did ever make him Insolent The King his Father having perceived by a short Experience that his Son was made up of all those Accomplishments that he had put into his Prayers for him taking notice that it was a hard task to determine whether his Body or Soul had the Advantage in those Gifts which were distinctly proper to them and having observ'd that he was able to give as good Advice and manage what was determin'd with as much Prudence as any of his Senatours he made him one of his intimate Councel and seeing that his Souldiers received not only Discipline but Example from his Matchless Valour he made him General of his Armies The People were inamour'd with his Perfections and never look'd upon him but as the Glorious Mirrour of all Princely Graces Their Happiness being full to the top in Anaxagathus they thought it must needs run over in Alethion They could not look at the Father as a setting Sun whilst they seem'd to see him rise and shine
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
the Fates of the World are spun and accordingly the Circumvolutions of the Heavens must be the Turning of those wheels I suppose that the Puny Stars may be the Parcae's Spindles of which they make use when they draw the contemptible Threds of mean Fortunes of short Lives It may be said the Prince continuing his Discourse you think me too pleasant in resolving this scruple but how can I Diaporon give any other then Jocular answers to such a Frivolous Doubt I wonder if you will have me more serious how Humane Nature came to be guilty of such a gross Paralogism as to believe that because the Sun hath a known Influence of Heat that therefore it hath as many more as men please to assign to it some of which are littles less then Contradictory to each other for they say it both heats and moistens or because the Sun hath some constant operations which are Regular and deprehensible by Reason therefore we may attribute other 〈◊〉 Effects to it which have no foundation in Observation Who knows not that the Sun the eldest Son of Nature and Father of the Day the Fountain of our Light and that General Fire which warms all the World doth accomplish rare things upon our Terrestrial Globe that it makes the four different Seasons of the Year in which earthly Bodies are observ'd to suffer very considerable Mutations In Spring it makes the Herbs to grow the Plants to Bud the Trees to Flourish in Summer it ripens Fruits and adorns the Earth with Flowers and in Autumn having finish'd his Anniversary task with us having the same work to doe in another place begins to withdraw that then also the exhausted Ground may repair its self all Winter with cold and moisture against the next Spring These are known effects and we perceive that they flow from the Access Abode and Recess of that assured Influence Heat but what is that to those strange Products which have no dependence upon any known Virtue in the Sun but are as fictitious as those Consequences which Deluders do variously feign They have no foundation in Reason except this be sufficient that because the Sun is an excellent Instrument it is a Principal Agent or rather because it can doe something it can doe all things which is to say because it is a brave Creature it is a God I cannot imagine upon what other ground they should assert that the Sun doth create Prophets as well as make the Grass to grow and bestow rare Abilities upon Law-givers and adorn some great Ministers of Religion with the power of Miracles as easily as it can melt a Ball of Snow It were not difficult to give you Diaporon a particular notice of the manifest falshood of those inconsistent Principles with which those pretenders to Astrological knowledge endeavour to support their Errours with which they would abuse you but it would be too long at present and since we shall meet often I will doe it when you please I believe by this time you are willing to retire said the Prince continuing his Speech to Apronaeus and Diaporon for we have talk'd a good while I will only stay you so long as to give you a little Advice for I perceive you have been conversant with Atheists who though they dare not speak directly yet if you examine what they say you will find that those Arguments which are us'd to traduce the Providence of God serve no less to impugn his Being I presume the rather to give you a friendly notice of your Danger because Atheism is not only stain'd with Ingratitude but is commonly rooted in a love of Sin and nourish'd with a desire to live with an unregulated Will. When men have perswaded themselves that there is no Divine Power to whose Laws they owe an Obedient Regard they think they may indulge themselves in a Voluptuous Life without controll They deny the Being of God lest they should be put to the trouble of giving him holy Worship and when they seem to allow a Deity they confine him to the superaerial Regions lest being plac'd too near them he should take notice of what they doe here below and so for fear of being call'd to an account for their enormous practices they deny his Providence Your Civility said Diaporon to the Prince is infinitely obliging but I hope my Errour if I be mistaken is not so dangerous as you pretend That great Philosopher whom we honour as the Master of our Sect doth not I confess acknowledge a Providence but I suppose it is not only for those Reasons which I have mention'd but as thinking it is below a God to mind such small things or that it would be troublesome to his Happiness It is well known that he confess'd an Eternal and most blessed Being and affirm'd that he ought to be worshipp'd for the Excellency of his Divine Nature and as your Reason will not permit you to think that he did not believe a Deity because he reproch'd the Gods of his Country against whom he had but too much to say so I hope your Charity will not let you call him Atheist although he thought that Divine Being did take no care of this lower World I know well said the Prince that your Sect doth magnifie Epicurus as the Inventor of Truth and the Architect of Happiness who having only been honour'd to see what is True had redeem'd the World from Errour and declared the Methods of a blessed Life which before were unknown but I know no Reason for any such Encomium both because a great part of his Philosophy was not his own and that which he added to what he borrow'd to say no worse is altogether Contemptible to Wise men for he asserted the lowest sorts of bodily pleasure to be the supreme Happiness of Men. This Imputation is not fastned upon him by Ignorance in History as some of his Admirers would make the World believe for by those Relations which we find there we have as much reason to doubt whether he himself were a Temperate Person as to be assured that his Followers were not Though Laertius hath spoken in his behalf and to vindicate his Reputation says that his Scholars did either Ignorantly or Wilfully mistake him yet his profess'd Disciple and great Admirer Lucian who preferr'd him before all other Philosophers and extoll'd him with the highest words which can be bestow'd upon a Man comparing him with Aristippus and Democritus his Masters says that he exceeded them both in Impiety and Luxury And we know that Cicero an Author more Faith-worthy then Laertius objected to one of Epicurus his friends his unworthy Definition of Happiness quoting it in his own words and reproching the sense of it asserts that Epicurus did acknowledge no Happiness distinct from soft and obscene Pleasures of which he us'd to discourse by Name without blushing He reports also concerning Metrodorus who was Epicurus his most intimate Companion that he did scornfully disdain his brother Timocrates
by you as soon as your Turn came although I am not unsensible of your Civility yet I had rather lose any Prize then receive it dishonourably After some other words Bentivolio was forced to condescend to his Proposal and both agreed that the next Miss upon whomsoever it should happen should end the Controversie For two Courses they were equal at the third Alcinous having the Ill luck to strike the Ring upon the ground Bentivolio putting spurs to his Horse quickly took off the other which was plac'd in the room of it and took up also that which Alcinous had let fall upon the point of his Lance. Whilst all the Spectatours struck with the Admiration of Bentivolio's Action accompanied his Victory with a general Shout Antitheus though he was of a proud Temper and utterly indispos'd to like any thing which was Excellent in another could not but enquire who he was and being told by Eugenius that he was a Gentleman who came lately to Polistherton having a desire to see the Country he sent for him When he was come the Beauty of his Person the Gracefulness of his Deportment and the Power of Universal Applause made Antitheus condescend to personate Civility and accost him thus Generous Stranger said he whoever you are and whatever your Design be you are Welcom if you had not merited it by your late Performance yet I esteem it but a due Civility to your Person to grant you whatsoever you can ask in Theriagene Bentivolio receiv'd this great favour with much Modesty and making that Obeisance which is due to a Crown'd Head only desired that himself and two Gentlemen who travell'd in his Company might with his good leave stay awhile in his Country and that he might have liberty to divert himself sometimes at Sigalium with Eugenius to whom he was obliged for the notice of this Opportunity by which he had the happy advantage of coming so soon into the King's Presence Antitheus surpriz'd with this incomparable Modesty by which Bentivolio both shew'd the Generosity of his Temper and warily avoided the Envy of the Courtiers replied that instead of granting this as Bentivolio's Request he would make it his own and entreat him to stay in Theriagene adding that he should look upon it as a great Accession to his Prosperity if in Sigalium Polistherion or any other place in his Kingdom he could find any thing to make his stay not unpleasant Bentivolio having made Answer to his obliging Discourse with many thankful Acknowledgments Alcinous Proselenes Autautus and their Companions pass'd many Complements upon him and profess'd that they esteem'd it as a great Prize that by their Foiles they had gain'd the knowledge of a Person that was so worthy to overcome Whilst Bentivolio was making many Civil Returns Antitheus took him away and entertain'd him and his Companions with a Noble Collation and various Discourses and offer'd him Lodgings in his own Palace which Bentivolio thankfully refus'd and after Supper retir'd with Eugenius and his friends to Sigalium Whilst Bentivolio stay'd at Sigalium Pasenantius Antholkes Autautus and many others of the Court sometimes by order of Antitheus and sometimes for their own pleasure visited him From these he gain'd a full Intelligence concerning the Affairs of Theriagene and by many Discourses understood plainly by what false Principles they govern'd their Lives and offer'd at a Rectification of their Errours which though he could accomplish but in a few the Dominion which Passion usurps over Reason being almost invincible when it is confirm'd by Custom yet it was some satisfaction to his mind to have done that Duty which Charity enjoyn'd though it was some grief to him to see the Accompt which he had receiv'd from Philalethes so fully verified Sometimes he and Eugenius went to Polistherion to visit Antitheus where he had no content but to see how lovely Vertue is by comparing it with the ugliness of Vice which was there represented to the Life At other times he and his friends under the Conduct of Eugenius travell'd into the Country to see the most remarkable places in that Kingdom After Antitheus by many Converses understood that Bentivolio's Principles were contrary to his and the manner of his Life quite different from that of his Court he began to suspect that his coming to Theriagene was upon some ill Design which to prevent he caress'd him more then he had done formerly and offer'd him very honourable Commands which Bentivolio could not accept being very much wearied with the Unpleasing conversation of the Antitheans and hating those Actions which had made the Usurper able to offer entertainment to Persons of Quality But to make his Refusal plausible to hinder Antitheus from discovering the Truth of his Purposes he said which was most true that he had strong desires to return home and also pretended himself necessitated by very great Obligations to serve a Friend of his whose condition as he lately understood did much require his Assistance Indeed his purpose was to go into Theoprepia where he heard that Alethion the lawful Prince of Theriagene did at present sojourn to whose Restauration he thought he should be able to contribute something from what he had observ'd in Theriagene He was the more encourag'd in these Hopes because the time of the Year began to be seasonable for Armies to take the Field and he made no doubt that Theosebius would supply him with store of men or that Heaven would second them with good success Before he took his leave he acquainted Eugenius with his Intentions whom he perceiv'd to be no great friend to Antitheus and who promis'd him if ever occasion serv'd to further what he design'd and entreated him in the mean while to assure Alethion of his Loyalty Antitheus his Jealousies being increas'd with the Intelligence that he receiv'd from one of his Spies who knew Sympathus That Bentivolio and Amyntor had correspondence with Philalethes and were entertain'd at his house he design'd to murther them both But one of Philalethes his Kinsmen having notice of his purpose discovered it to Eugenius by which means Bentivolio and Amyntor went away privately to Misopseudes his house and sent a Messenger to Philalethes to meet them there from whence they went away all together to Theoprepia Only Bentivolio according to his promise sent Nicomachus to his Brother Panaretus to acquaint him and his Sister with what had hapned already and to desire him and Sympathus to meet him at the Court of the Prince of Theoprepia where they should understand what was design'd further Theonoe Urania and all the Company which were left at Theander's house rejoyced exceedingly at the sight of Nicomachus hoping also that Bentivolio was not far off And though they found themselves deceiv'd they were not much displeas'd For Nicomachus told them he was well and that he and Amyntor were gone to Phronesium and did intreat Panaretus and Sympathus to meet them there whither he also himself was to accompany them They
when they were arriv'd to that age in which they were capable of being taught by others they plainly perceiv'd that it did naturally spring from the free exercise of their own understandings If this were not true I can give no rational account how it came to be generally receiv'd by the World it being impossible that by Force or Fraud any contract should have been made to necessitate such a common Faith For what Prince had ever power to enact such a constitution or what Oecumenical Sanhedrim ever met to consult about such a business It is also manifest That this is an everlasting Truth deeply engrav'd in humane Souls since no successions of time have been able to wear it out Though Falshood steal the Mantle of Truth yet it cannot so conceal it self long for Time will pull it off and discover the Cheat. If it had been unnatural men would long before this time have rejected it and being alwayes impatient of yokes they would not so long have born this which doth oblige them to the strictness of Religious observances But they have been so far from abandoning this Truth that they have not subjected it to be dishonour'd with Disputes and so have declared That this is that great Article of their Common Faith in which they all agree If this which I have said be not enough to justifie the Reality of this Truth and to free it from all suspicion of Fictitiousness we must confess that notwithstanding our best Faculties which are appointed for our guides we are capable of being at a loss when we have good reason to think our selves most sure of our way and being bestow'd upon us to such mean purposes we may justly cast this 〈◊〉 slur upon Nature to speak in the language of Atheists that she hath made one of her best works in vain having given men Rational Faculties without any possibility of being assur'd what is Truth by the use of them and so hath expos'd them to a necessity of being deceiv'd notwithstanding the pretence of a rare Criterion and so hath not only made a snare of the best of Notions but also having put us into a strong propensity towards the Divine Nature and made us think our selves happy in that noble Love hath abus'd us with a vain affection which hath no real object and rendred us Fools by making us Religious Which is so absurd to imagine that it is not more incredible to say That wise men build great Ships only to lie at hull and drive up and down with every wind Since then the evidence of Reason is so great that it hath led all men to an ingenuous Acknowledgment of God I cannot think that it is only a wildness of phansie but a perverse disposition in men who have us'd themselves to resist known Truths that enables them to deny him But that it is unreasonable to suppose it true of any I should think them the only persons in whom Nature hath implanted Errour When Bentivolio had thus declar'd the sense of his first Argument Pasenantius was about to frame an answer but Eugenius desiring his patience for awhile intreated Bentivolio to explain himself more fully For by that which you have affirm'd said he you seem to believe that the Minds of new-born Infants are possest with a Notion of God and that such as scarce know any thing have an actual sense of the Divine Being I would not have you understand me after any such manner replied Bentivolio For when I say That the Notion of God is inbred I mean That the Soul is principled with a natural sagacity by which she is apt upon the first occasions which are administred to her after she is out of her Nonage and admitted to the free exercise of her Rational powers to make a clear acknowledgment of a Deity The Energy of Nature being excited by outward Objects there is form'd in our minds an Image of the Supreme God this Effect notwithstanding being due to the innate virtue of our Soul as the principal Cause and which doth owe to the Impulse of the foremention'd Objects only for the assistance of an Extrinsecal occasion The Seed which is sown under ground awaits the warmth of the Spring to make it bud but the blossoms and fruits which it sends forth are chiefly to be attributed to the Plastick power of the seed not to the heat of the outward air Humane Souls have many natural Ideas imprest upon them for which they were never indebted to Matter of which that of the Cause and Effect is one which being awaken'd in the Understanding by the Consideration of such a noble Being as the World is hath present recourse to some excellent Nature as the Cause of so great an Effect This rational capacity is plac'd in our Souls as an Antecedent Principle of 〈◊〉 Knowledge and it improves and ripens it self into an actual apprehension of God by time and 〈◊〉 I understand now what you mean said Eugenius to Bentivolio and if you please added he turning towards Pasenantius you may let us see if you can disprove what he hath said You have put a fair colour of verisimilitude upon this Notion said Pasenantius to Bentivolio by the greatness of your Eloquence but the truth of what you affert lies so open to the mercy of powerful Objections that it is no hard matter as I think to dispute probably against it and to allege various reasons which disturb the belief of what you have said That this universal acknowledgment signifies not so much as you would make us believe seems to be evident from this That you all confess the God of whom you speak so confidently to be Incomprehensible that is neither perceiveable by our Senses because he is Spiritual nor to be comprehended by our Mind because he is Infinite The weight of that allegation which you make of numerous witnesses seems to be lessen'd in that the greater part of them are Fools and you despise them when you please for their Ignorance Their folly is but too apparent in those ridiculous Explications which they have given of the Deity and you your selves confess them worthy to be abhorr'd For there is nothing so contemptible but the rude Heathen adored it for a God This testimony is not Universal neither for many Nations never heard of God and in those which did many have profess'd Atheism and there is no doubt but many more did think there is no God who durst not express the sense of their minds in words Those which were seduc'd into this belief may well be suppos'd to have been out-witted by Politicians who cunningly invented and afterwards made use of the Notion of a Deity But if it had not taken its Rise from them yet the fears which vulgar minds unacquainted with natural Causes are apt to entertain upon extraordinary Accidents would incline them to think that God was the Author of that which they did not understand possible to be produc'd any other way and
it was easie to propagate such a vain belief by Tradition For such as had been deluded first would be apt to transmit it to successive Generations and spread the Infection from one Country to another Besides this it is manifest enough that those great Deists who concern themselves as great Patrons of this Faith and seek applause by endeavouring to make Proselytes do believe no such thing themselves being guilty of those enormous crimes which nothing but the Disbelief of a Just 〈◊〉 Potent God could make them commit I did expect some such Objections replied Bentivolio for that dull Principle Atheism hath not been able for many hundreds of years to improve the Minds of those who entertain it or teach them for its defence to adde any considerable thing to the boldness of their few Predecessours and by discovering the falshood of each Allegation in order as you have recited them I will shew you with how little reason they magnifie themselves against the Truth As to your first Exception I grant That because God is Spiritual we cannot perceive him by any of our external Senses nor paint his sublime Nature to our selves in Corporeal Images but since he hath given us divers Faculties which are so many distinct wayes of perception we can no more justly conclude that he is not Knowable by our Understanding since he doth not fall under the notice of our outward Senses then we can infer that there is no such thing as Sound since we cannot hear it with our Eyes When we see a Ship under sail we often discern no Pilot with our Eye yet we know that he is at the Helm because the Vessel escapes the circumjacent Rocks But whereas you say That we do not perceive God by our Understandings because he is Infinite I must take a larger compass to give you satisfaction and convince you that we do I grant that it were too great a presumption to hope to bring down that Excellent Being God to a just equality with our Understanding since we are inform'd by our own Reason that he is rais'd far above the highest reach of our Imagination The Nature of the Godhead must be Infinite because if it had bounds it would be imperfect and though we conceive this Immensity rather in respect of those degrees of Virtue and Power and Duration which are contain'd in his great Being then by Extension of Figure or Unlimitedness of Space yet those Degrees being unmeasurable when we conceive of God as the most Perfect Being we always grant that he doth incomparably exceed our best Conceptions Yet our Assurance of his Existence is not hurt by the 〈◊〉 of our Intuitive Knowledge of his Essence To say that because we comprehend not the Divine Being whose Nature we know to be Incomprehensible therefore we have no Reason to think that it doth Exist or because we understand him not perfectly therefore we know him not at all is no more reasonable then to affirm That there is no Sea or that we do not see it in part because we cannot grasp its vast compass in one look For though we are not able to frame a complete Image of the great God in our confined Minds yet the power of our Reason compells us by the force of strong Arguments to acknowledge the truth of his Existence and assures us concerning the properties of his Nature by rational consequences and we do most distinctly apprehend the Divine Perfections when we do endeavour to entertain our selves with the Contemplation of them because they do more fill our thoughts with the greatness of their Essential Worth then any bodily thing can doe neither are our minds troubled with those Limitations and Littlenesses which we meet with in our perception of other things I grant it is ordinarily said That the Divine Nature cannot be known but we must distinguish between that which subtil Atheists pronounce upon Design the unwary Rhetorick of foolish Oratours and the well-weighed Assertions of considerate Philosophers For many speak of Knowledge who know not what it is to know and so being ignorant that all the knowledge of which we are capable is only to understand the Properties of things by their Effects they puzzle the weak make sport to Atheists and are pitied by the Ingenuous for their Ridiculous Philosophy We are not allow'd such intimacy with any created Being as to see its naked Essence that is hid from mortal eyes Nature in all her converses with Men keeps her veil on which none yet have been able to pull off Therefore I infer That the Properties of the Divine Nature are as perceivable as those which belong to any other Subject The virtue of the First Cause being as manifest in its Effects as the Powers of any which are Secondary whose Properties we know only by their Effects These things being consider'd I know no reason why we should not think the Godhead understandable except we judge it good sense to say that because we cannot look directly upon the Sun with our weak eyes therefore we do not perceive its glorious Light when it is reflected For God is represented by his works as it were in bright Looking-glasses Or if because some things in the Divine Nature do transcend the power of our Perception we ought to think that we are not sufficiently assured of its Being why do Atheists grant so freely the Existence of Matter and talking confidently of its Nature make no doubt but it is Quantitative and yet cannot tell whether it be divisible into Finite or Infinite Parts Those who argue after this manner do only take a poor Sanctuary in a Sceptical device and say Wel know nothing because we know not all things or which is all one because we are not able curiously to explain the Modus of every thing therefore we are not sure of the Existence of any thing and that we ought to reject the most known Truths because we cannot give a Reason for all particular Effects But will any rational man give cred't to those who deny the Being of God and do not believe what they themselves speak when they say so Those great Philosophers who well knew that Modesty doth alwayes become us and especially in Divine Enquiries have confest that considering the great nature of the Object they thought themselves more happy in that little knowledge which they had of God then in the most perfect understanding of less worthy things But because this Notion will receive a clearer Explication and so a fuller proof from the Arguments which I am to produce I will at present confine my Discourse to answer your other Objections You said That a great part of those who are concern'd in this universal confession of a God are Fools and thence deduce the invalidity of their testimony Really Sir if the opinion of Fools is to be despis'd I might very well except against the Objections of Atheists For they disbelieve or at least deny what we say concerning God
without any Reason They object we never saw God It is true but affirming his Existence we shew them his Works as a testimony of his Being They never saw any thing to the contrary yet say there is none But since the case admits of no proofs by Eye witnesses this advantage lies on our side We give a good reason for what we say whilst they have none but the sullen obstinacy of a perverse Will But since the evidence of this Notion depends upon universal acknowledgment and the World is divided into two parts the Wise and those that are of Weaker understandings we ought not to think its truth disparag'd because men of slower parts receive it but rather 〈◊〉 that it is a natural Verity since the dullest do so easily understand it That it is no Artifice in them is manifest because they are weaker then that they can hope to deceive and that they are not out-witted by others for want of ability appears by this that Wise men who are not easily impos'd on profess that they cannot but believe it Whereas you say That it is an Argument that many Nations did not understand what they spoke when they talk'd of a God because they gave so many absurd Explications of his Nature and that we cannot rationally think our selves oblig'd to believe that there is a Deity because of their testimony who have also told us that every thing is a God I desire you Pasenantius to consider whether if the simple Notion of a Godhead had not been natural it could have been possible that men should have attempted to have made any particular Explications of it The truth in general is confirm'd by these mistakes except we think that the making of a false description or putting a wrong name upon any man destroyes his Existence or that there is no Sun because some have imagin'd it to be only a burning stone and others have taken it for a shining Torch But as their speaking of God though they said what was unworthy of his Nature supposeth his Existence so the Reason of their Errour in the misapprehension of his Nature was only a shortness of Reason which disenabled them to explain a great Truth and they mistook by endeavouring to deduce a false Conclusion from true Premisses For having understood not only that there was a God but that he was universally acknowledg'd to be Good they inferr'd weakly that every Goodthing was God We must pity them in their Errour but not deny Truth because they misunderstood it It is a great want of 〈◊〉 to conclude that no good thing is God because they judg'd every good thing to be so Whilst they knowing that the Divine Nature was infinitely good took every good thing for a Deity and bestow'd that incommunicable name upon all Beneficial Creatures some say and that not without reason That though the vulgar suppos'd the Divine Power to be spread through the Nature of all things yet Wise men were not wanting amongst them who taught them that it was but one great Mind which was also the first Cause of Being and exhorted them to worship him as their Creatour By which you may see good Pasenantius that you have no reason to conclude that there is no God from what they said of him and possibly that they did not mean so unworthily as they seem'd to speak You do well said Pasenantius to make your Party as considerable as you can but since your Argument supposes the acknowledgment of this Notion to be universal what say you to that which I objected against their Numerousness I remember what you said replied Bentivolio for to perswade us to believe that the number of those which are on our side is not so very great you told us that many Nations whom we think to be for us did never hear of God and that in those which did many have profest Atheism and more would doe so but that they dare not To which I reply That any whole Nation was ever so barbarous as not to acknowledge a God is a saying for whose truth we have no evidence In ancient times no such people were known and the late discoveries of Countries formerly unknown have assured us that they have not been so Atheistical as to deny a Deity but by reason of a fatal Ignorance whose Cause peradventure is not so easily discoverable were guilty of some gross mistakes concerning it Such as have travell'd into those parts which we have most suspected for Irreligion have convinc'd us of that Errour by giving us an account both of the names of their Gods and the manner of their Worship As to others who would make us believe that they are Atheists by speaking against a Deity I answer That they have been but few in comparison of the rest of Mankind and that you prove no more by this Argument then that which none ever denied that it is possible there should be Monsters Some few minute Philosophers have been registred by Antiquity as blots in the History of the World for entertaining such an absurd perswasion and some such have been produc'd of late years and with their Atheism they have patroniz'd other opinions so Monstrous that Humane Nature is astonish'd at the rehearsal of them As for example That what they say against God's Existence may be both true and false or neither and That there may be a God who at the same time also may not be But suppose that some of these Gigantick Philosophers should happen to have six fingers upon an hand or six toes upon a foot would that enforce us to conclude that it is natural for all men to have as many If some be blind or deaf or want any usual member of the body will they make us believe that those defects are not Monstrous and Irregular How small is the number of these obstinate dissenters in comparison of those who assert us this great Truth If we think it reasonable that all the World should conform to their opinion why may we not as well allow authority to two or three Mad-men to give Laws to the sober part of Mankind God hath imprest this Character upon mens Souls and there is no more reason that he should lose his right in them when they have blurr'd it with foolish imaginations and made it less legible to themselves by the effects of their ingrateful disobedience then that true owners should forfeit their just pretensions to their Plate when Thieves have endeavour'd to deface their Arms and cut their marks out of it You dispute plausibly said Pasenantius but why may not we think that Politicians as I told you invented this Notion since we commonly see the good use which they make of it You might have done a courtesie to your Cause said Bentivolio if you had not mention'd this Objection For the great advantage which Politicians make of it proves that it 's natural How could they have made use of the Divine Name and by it put an
awe upon people but that they were acquainted with it and dreaded it before How could they have perswaded valiant men to venture their lives for their Country by promising they should be Gods if they died in the attempt if they had not been prepossest with venerable thoughts of Deities The Imposition of counterfeit Money doth suppose the use of good Coin It 's true that cunning States-men feign'd many things under pretence of Divine Authority but what would that have signified if the notice of God had not been more ancient then their fictions They abus'd Mankind with fabulous Narrations of Celestial Visions fill'd Religion with Superstitious Rites and pretended to have receiv'd from God as Divine Laws those Rules by which they serv'd their particular designs but they could not have perverted Religion by such undertakings if the people had not acknowledg'd a God by their own natural instinct But as it hath been said of old replied Pasenantius why may we not think that Panick fear brought in this terrible Notion of a Deity It is not imaginable said Bentivolio that men should entertain the fear of a God in their Souls but that they knew there was one Nothing can be more foolish then to honour a God whom we our selves make but it is rational to adore him that made us Great accidents in Nature giving fresh testimonies of the Divine Power awaken in us apprehensions of God's Presence and the Conscience of our own guiltiness may very well make us fear when we know that we do not only deserve punishment but that he whom we have offended is Just and very Able to inflict it I will no longer dispute against this Phantasie Whereas you mention Tradition by which as you say men seem to have receiv'd this Opinion and afterwards to have communicated it successively as they do other Opinions and Customs If I grant that it was spread by Tradition my Concession would be little to your advantage for I mean that it was deriv'd first from God who implanted it in Humane Nature nourish'd it by a Converse with the first Man whom he made and with many others who afterwards convey'd it successively from one generation to another and thus the Objection is no more destructive to the Natural Verity of this Divine Notion then it is undecent for a Man to stand upon two Feet But since you allow not that it was Traditional in this sense I must crave leave to ask whence this Tradition had its Original If it had no Beginning it was an Eternal Falshood and as I shall have occasion to prove in my following Discourse that this supposition is impossible so for the present I must tell you it is not good sense to say that a Tradition was Eternal for all Traditions being Opinions or Modes of Action receiv'd from some first Author must have a beginning It is a bold Arrogance to say that there was any Age in which Mankind liv'd without the acknowledgment of a God since there is no foot-steep in History to lead us to such an Imagination nor any Writer that tells us who did first perswade men to believe that there was a God or mentions the time when men quitted the contrary Opinion of their Fore-Fathers of which they are usually very tenacious If the World was generally Atheistical how was it possible to eradicate that Faith out of their minds and to introduce into the Catholick Creed a new Article which is so troublesome that Atheists have confest that it is one of the most vexatious Opinions in the World to suppose an Omniscient God set over us as a watchful inspectour of all our Actions Though the Notion be useful even to Atheists themselves now it is receiv'd yet it is not to be apprehended by what Artifice any Anti-atheist should perswade Mankind to imbrace such a belief but that it was correspondent to the natural sense of their Souls And it is very difficult to imagine how men should think of it but that it is a common Dictate of reasonable Nature Well well said Pasenantius I am too apt to think that you have a devout regard to this Deity of which you speak because you have taken so much pains to enable your self to defend his Interest in the World though I see that many who pretend themselves to be Patrons of this Faith and endeavour to propagate it in the Minds of others do not believe any such thing themselves because they do as manifestly deny that there is a God by their guilty lives as Common Atheists do in their blasphemous Words so that this verbal acknowledgment of a Deity only shews that some men would have us think that they believe what indeed they do not The power of this Objection will easily vanish replied Bentivolio if you will please to give me leave to shew you That to have the Notion of a Deity in our Minds and to adore it with a submissive Will are not only two things but that it is too possible to know that there is a God and yet not to correspond with that knowledge by an Obedient deportment The truth of this will easily appear from the Observation of our common practice in other things Who knows not that Health is one of the greatest Felicities of humane life and that an universal Temperance is the most assured Method by which it may be preserv'd and yet how many by an irregular Mode of life throw away this inestimable blessing What Shall we say that there is no such thing as Health or that it is not infinitely more eligible then Sickness or that men do not know it because they sometimes make themselves sick No no it requires more to cure the Gout then to know that it is a Disease which affects the joynts and the pain of it is no less great because men do not take that care which they ought to avoid it Do not men perceive in their Souls a Natural Obligation to the practice of Justice and know certainly they should not invade the Rights of others because they would not be disturb'd in their own possessions and yet how frequently Wrong is done appears but too evidently by the complaints of the opprest so that the enormity of the impious is no Argument against the Existence of God neither doth it prove that they have no knowledge of him in their Souls but rather declares that they are Apostatiz'd from God and as a punishment of their Revolt are fallen into a double mischief that is the perverse obstinacy of an irregular Will which is the root of the unlucky strife between the Rational and Sensitive appetites and also into a defect in their Judgment which doth not with a sufficient constancy bear up against the rebellion of 〈◊〉 desire and make that which is truly good alwayes more visible then those false Appearances which do so easily catch their Passions This is enough to demonstrate that the strength of the Argument is not weaken'd though the right
Ascent into Heaven and but that I have been more then sufficiently troublesome already I should willingly understand by your means what success his Gospel had in the World If you had not made this demand replied Bentivolio I should have perform'd what you desire this being a Part of my Story in which the Accidents are so considerable that they are very well worth your Knowledge and bear such an important Relation to the Whole that they are a clear Demonstration of its Truth Anaxanacton having at his departure commanded his Servants to stay at Hierusalem then one of the most noble Cities in the World and there to await his further Orders concerning their future Actions after a few dayes when they were all Assembled in one large Room accompanied with many worthy Persons who were true Lovers of this good Prince Anaxanacton according to the Promise which he made at his Translation sent a divine Spirit who descending with a noise much like the blustring of a violent Wind appear'd in a cloven form of Fiery Tongues and resting upon them presently expounded the Mystery of this 〈◊〉 Appearance by inspiring them with Ability to speak divers Languages and so gave them power to teach all Nations in their own Tongues that Holy Gospel which concern'd all the World to know being the Method of their Eternal Happiness They being thus appointed begun presently to execute the Office to which they were deputed by their Master and having dispers'd themselves into many Kingdoms they related the Story of Anaxanacton publish'd the Gospel which he had made a Catholick Law gave them the true meaning of every Precept in plain Interpretations making known the Promises whose Truth he seal'd with his Bloud and besides the venerable Sanctity of their Lives verified their Authority as their Master had done before them with divine Works They vanquish'd Devils silenc'd Oracles reproch'd Idols reprov'd Vice and commanded Men in Anaxanacton's name to amend their Lives and threatn'd the Disobedient with Eternal Misery if they continu'd in their Impenitence The Converted World receiv'd their Message with a sincere chearfulness and in a short time a great part of Asia Europe and Africk submitted themselves to the Discipline of Anaxanacton call'd themselves by his name chang'd their Religion abandon'd their Gods and despis'd all other Interests but His Gospel and laid down their Lives as Witnesses of their true Faith The greatness of this sudden Victory is more admirable if you consider that the Truth of this Divine Revelation did not only gain Credit with the Common sort of People but master'd the Reason of most learn'd Philosophers overcame the Policy of gravest Senatours conquer'd the Spirit of the most valiant Commanders out-witted the Cunning of subtle Conjurers and making Proselytes to it self in all Climates convinc'd the Pagan Emperour who then rul'd the World by such loud and magnificent Reports that he would have inroll'd Anaxanacton among his Country Gods which though it was hindred by Anaxanacton who would not be rank'd with such contemptible Rivals and oppos'd by his Ministers of State for politick Reasons yet within a small compass of Years that Empire which gave Laws to all the World submitted it self to his Government and the greatest Kings esteem'd it their chief Glory to be Subjects of Anaxanacton and they testified the truth of their Estimations by building magnificent Temples for the more convenient Reception of his Worshippers bestowing upon his Ministers great Revenues offering up their daily Prayers to God in his great Name celebrating his Love to the World with grateful Hymns consecrating much time to the Remembrance of the more observable Parts of his Life and making such honourable Commemorations of his Death and Resurrection as were suitable to the Mystical Import of those noble Accidents thinking and that truly that it was but a just Gratitude to doe all they could to make the Name of Anaxanacton the greatest thing that ever was talk'd of in the World Though I must tell you continued Bentivolio that this was not a more proper expression of deserv'd Love in men then a necessary piece of Divine Providence for though Anaxanacton was veil'd awhile with the contemptibleness of a Low estate yet it was not fit that the Obedience of his Humility should be unrewarded nor the Greatness of his Glory long obscur'd For he was that Prince who not long after the Creation and immediately upon the Apostasy was promis'd as the Redeemer of Mankind was the Hope of the Patriarchs the Theme of the Prophets the Fulness of the Law the Substance of all Shadows the Summe of the Gospel the true Teacher of Wisdom the Planter of Holy Discipline the Glory of the Jews the Morning-Star of the Gentiles the Joy of Good Angels the Terrour of Devils the Lord of both Worlds the Heir of all things the Head of the Church and to end my Story that Divine Person in whom the Faith Love Hope and Thoughts of all wise and good men did rest satisfied and for whose more glorious Appearance which he promis'd at his departure all good Spirits in Heaven and Earth do continually pray After Bentivolio had discours'd so far he took a small Book out of his Pocket written in Greek by four of Anaxanacton's Friends and gave it to Eugenius both as a Verification of his own Report and that by the perusal of it Eugenius might more fully inform himself in the incomparable History of so rare a Person Bentivolio holding his peace Eugenius and all the Company gave him thanks only Antigraphus who came in a little after he had begun to discourse did it not so heartily as the rest having possess'd his Mind with Prejudice against many parts of the Relation which he had formerly heard and alwayes oppos'd As they walk'd in the Gallery for they had left their Seats Eugenius perceiving some disturbance in Antigraphus his Countenance having civilly express'd his conjectures ask'd him the Reason of his Dissatisfaction Whilst Nicomachus pronounc'd these words a Gentleman came into the Walk and having saluted the Company in the name of Theosebius he deliver'd a Letter from Bentivolio to Urania and another to Panaretus wherein he entreated him and Nicomachus to make haste to Phronesium and another to Sympathus from the Prince of Theoprepia in which he commanded him to invite Theonoe and Irene to come to his Court and desired them to conduct the Lady Urania thither also with all Respect due to a Person of her Quality This news was welcome to them all to the Gentlemen because they were going to a place where they were sure to enjoy the best Company in the World and to the Ladies because contrary to their Fears they should not be left behind especially to Urania who did very passionately desire to see Bentivolio Whilst they were expressing their mutual Resentments of their common Felicity one of Theonoe's Servants call'd them in to Dinner When the Cloth was taken away Urania began to call to mind
no other service to Anaxanacton But that which his Friends say in defence of his Honour and their own Faith is much more valid and against which his Enemies will never be able to find any thing rationally to oppose The Evidence which is given for the Truth of this Famous History is made of a Series of Witnesses which running through sixteen Centuries hath preserv'd the Records and asserted the Truth of the Divine Life most charitable Death and stupendious Resurrection of Anaxanacton by a successive Attestation Those who first committed his Life to writing were Eye-witnesses of what they reported or intimate Companions of such as had convers'd with him till his Ascension As the Assurance of this Truth confirm'd by such a clear Evidence was the ground of their proper Faith and the only Reason which can be suppos'd to have made them willing to be publishers of it so it is absurd to think that others would have receiv'd them with Faith if the Apostles had not been able by some Infallible Proofs to demonstrate that they witness'd what they knew to be true It is beyond the power of my Phancie to imagine what should induce the first Divulgers of the Gospel to publish such strange news but that they were throughly convinc'd both that it was true that the knowledge of it was so necessary to the Salvation of men that they could not conceal it but with a very great uncharitableness Those who frame Lies propound to themselves some Advantage by Falshood and since that is so unlovely in its own nature that it is abhorr'd of all the World when they make use of it they are forc'd to adorn it with borrow'd colours that by them they may impose upon the credulous and attain their End All Judges do ever esteem it as a rational Assurance of the Goodness of an Evidence when the Witnesses give Testimony without hoping for any oblique Advantage to themselves from the Issue of the Cause What Design could the plain Apostles serve if they had endeavour'd to cheat the World with this Story which was so odious to the Incredulous Jews and so unwelcome to the Idolatrous Gentiles that in an ordinary way it was applicable to no pur pose but to procure the Scorn and Hatred of those to whom they told it If it had not been a Truth it was easie for those who heard it to discover its Falshood for that which they related was done in one of the most illustrious Cities of the World If the Apostles of Anaxanacton could have so far debas'd themselves as to divulge false news yet it is unreasonable to think that they should offer to doe it for the advancement of their Master's Religion which of all things doth most abhor a Lie I know very well that vain Persons use to tell false Stories to make their Auditors laugh at their ridiculous Inventions and that suborn'd Witnesses will sell their Oaths for Money especially when they have so fram'd their Depositions that the Falshood is hard to be discover'd and some Messengers will carry news which is not true in hopes of receiving a Reward before it can be known to be false but were any men ever heard of who were so greatly in love with Death and so passionately desirous of shameful Torments that they madly threw away their Lives for that which they knew to be a Lie It is well enough known that Anaxanacton's Friends died attesting this Story and were put to death for no other reason but because they would not disown it Pray tell me good Antigraphus in what Book did you ever reade of one much less many thousands who embrac'd a real Cross for his sake who was only crucified in a Romance It is easily observable out of the Books of Anaxanacton's Enemies yet extant that when his Disciples were convented before Secular Powers they were not accus'd for telling of Lies or punish'd for Fraudulent dealing but onely censur'd for publishing a New Doctrine which was entertained so readily and spred so far that they were afraid it would subvert their Pagan Religion which indeed it did not with standing all they could doe to support it This is enough to justifie the Veracity of those who first preached the Gospel and it is as easie to vindicate the Prudence of those who first gave credit to their Report As the Primitive Evangelists believed because they saw Anaxanacton's Divine Actions and were Eye-witnesses of his Resurrection so those who heard them tell this News had all good reason to believe them not only because they heard them relate such strange things with a steady Confidence amongst those who dwelt near the place where they were done and because they perceiv'd all the fair signs of Honesty in their Conversations but also saw them doe many such things themselves as they affirm'd their Master to have done How could any wise Spectators but think that Anaxanacton was a Divine Person when they saw his Servants doe Miracles only with the mention of his Name As they could not think that was impossible which they saw done except they thought themselves not bound to believe their own Eyes so they could not but believe that which was reported being made credible by such convincing Evidences of its Truth except they abandon'd their Reason If the Apostles would have put tricks upon the World we know that many of their first Converts cannot be look'd upon as Subjects capable of Delusion being men of great Parts rare Learning inquisitive Tempers unconcern'd as to any thing but Truth engag'd to oppose what was told them it being contrary both to the Opinions which they profess'd and the Laws of the Places where they liv'd Those who consider what they say cannot affirm of the rest who were not of so great Abilities that they at least might be impos'd upon because the A postles devis'd no cunning Fables nor us'd any subtile Arts but made a plain Narrative of Anaxanacton's Life Death and Resurrection justified their Commission to be Divine by the frequent performance of beneficial Miracles commanded men in their Master's name to receive his Gospel and were answer'd with chearful Obedience those who believ'd had so great an Assurance in their Minds of the reasonableness of their Faith that all the Arts of Idolatrous Priests and Terrours of enrag'd Princes could not shake it And can any man think that they would thus strangely subject themselves to the Authority of one that was acknowledg'd to have died upon a Cross and then been buried but that they were assured he was also risen again and both happy himself and able to exalt others to that Paradise to which he ascended Thus the first Age entertain'd the Discipline of Anaxanacton and with a careful Fidelity transmitted it to that which succeeded As that which went before would have hiss'd such strange News out of the World if it had not been apparently true so the next could not but give credit to it as a Report whose
undoubted Truth was generally known The first Believers preserv'd the Authentick Records of Anaxanacton's Story and deliver'd Transcripts of them to so many that the common Evidence of their Faith was universally spred and all Corruption prevented because for some hundreds of Years they had the Original writings and Copies were taken by so many Persons that none could make a Variation but he was liable to a quick Discovery By the Power of this Divine Verity they converted many of their most mortal Enemies among the Jews insomuch that those who had a hand in Anaxanacton's Death repented of the Murther which they committed upon such a Divine Person and testified the truth of their Repentance by venturing their Lives in his Service He was pleas'd to assure his Ascension to one of his zealous Adversaries by appearing to him with a Heavenly Glory and shew'd him the folly of endeavouring to destroy that Church whose Prince was Lord of Heaven and Earth who after he had recover'd the astonishment into which he was struck by the Celestial Vision he tore the Commission which he had receiv'd to disserve Anaxanacton and made Reparation for the wrong which he had done by the constant Zeal wherewith he promoted the Faith of his Gospel throughout his whole Life and then perfected his Love with Martyrdom When the Heathens doubted of the Truth of this holy Story the Servants of Anaxanacton referr'd them to their own Annals and added Miraculous Proofs in so many Places that their Adversaries had nothing left to oppose them being sufficiently vex'd to see such an unparallel'd Attempt succeed in a way which the World never knew before and wonder'd that a few mean men agreeing in one plain Story should have such a potent Influence upon all Kingdoms where they travell'd one single Person and sometimes two converting a whole Nation to that manner of life which was contrary to the general Inclination of Mankind to that Doctrine which contradicted their receiv'd Principles and that Religion which overthrew the Worship which they had deriv'd from many Ancestors and was confirm'd by Penal Laws and which expos'd such as receiv'd it first to Scorn and then to Torments It encreased their Admiration to see them voluntarily offer themselves to suffer in proof of what they said but much more when they perceiv'd the undaunted Courage with which they endur'd the greatest pains and then Death How could it but amaze the Heathens when they saw poor men whom they despis'd challenge their Gods before the Faces of those who ador'd them and make them confess themselves to be Devils They could not but wonder at the strange Alteration which was wrought upon their Companions Tempers who were so chang'd in their Manners that they could scarce know them to be the same men Christian Religion accomplishing that Emendation upon Humane Life which Moral Philosophy had in vain attempted except in a very few Instances it being unable to make its Precepts obey'd for want of sufficient Motives that is could not promise Eternal Rewards to Vertue nor dissuade Vice effectually having no Authority to threaten Disobedience with endless Torments All beholders were rap'd into Admiration when they saw these things and many enquiring into the Reason of such rare Accidents found sufficient cause to conclude that they were the Effects of a Divine Power which accompanied the Apostles and they justly esteem'd them Infallible Proofs of the Truth of the Holy Story knowing that Falshood is unable to equal such Products But O God! said Bentivolio making a passionate Apostrophe what a stupid Incredulity hath seiz'd upon this leaden Age which doth not give Faith to that Divine History which is come safe to our hands being preserv'd in a Holy Book not blemish'd with one material Variation and honour'd with the concurring Testimony of the best men who liv'd in all the Ages since it was written What a strange Lethargy is this which hath so fatally benumb'd our Wills that we cannot be perswaded to think that there is as much reason to believe that the Four Evangelists have given us the true History of our Saviour as that Julius Caesar wrote his Commentaries We pretend to doubt whether the noble Physician penn'd the Acts of the Apostles and yet make no question but Homer wrote the Iliads and that the AEneids are the Works of Virgil. But since there is no Comparison between the reason of that credulous Respect which is given to the fore-mention'd Authors and the validity of that Evidence which I have produc'd for Anaxanacton's Gospel I will tell you added Bentivolio now addressing himself to Eugenius the cause of this strange Infidelity Some fall into it by a lazy neglect of the consideration of those Arguments which would make them give credit to this Story and many are unwilling to believe it because their Faith would disturb the Pleasures of their Sensual Life These though they never heard of any Counter-witnesse produc'd to disprove this Truth for there is none and though they are not able to frame a rational ground of Doubt yet they endeavour to look upon it as a Fiction because it crosseth their Adherence to a base Interest The Dissatisfactions which they pretend to the Holy Gospel arise not at all from the Defect of those Reasons by which its truth is asserted but from the too-much Evidence which against their Wills they find there of the necessity of a Holy Life and too strong proofs of the miserable estate of those unworthy Souls who being favour'd with the Knowledge of its Precepts do not answer it with sincere Obedience It were too long to trouble you with the Enumeration of all those Devices which they contrive to avoid the power of this important Verity Sometimes they pretend that the Doctrines reveal'd are contrary to Reason making God's Understanding no bigger then their own and pronounce those things absurd which they would not have had reveal'd and endeavour that the Gospel might be thought a Fable though they cannot imagine at what time it should be feign'd by whom or for what purpose and deny that it was confirm'd by Miracles though they cannot but acknowledge that if it was entertain'd upon any other Accompt it was the greatest wonder in the World But these men will not let it be possible for God to assure his Creatures of Truth for he hath done so much that they cannot tell what more to ask only when they are urg'd with it they require saucily that he should repeat it But that you may more plainly see that this perverse Incredulity which is the great Fault of the present Age ariseth not from the want of any Credibility in the Object or Defect of clear Evidence in the manner of proposal I must acquaint you that many who convers'd with Anaxanacton when he liv'd upon Earth did not entertain his Gospel with that Faith which was due to his visible Authority The Proofs which he gave were Sufficient but not Compulsive It was highly convincing to
and free Concession of Sensual Pleasures Besides this he told his Proselytes that they should have an inviolable Beauty fix'd upon their Souls which was no more capable of being blemish'd with that which is usually call'd Sin then Invulnerable persons can be wounded or Gold lose its Color by being cast into Mud. He was so bold also as to institute an obscene Mystagogy and call'd it the Method of Holiness by which only men are capable of preparation for the Society of the Perfect and told such as would believe him that they should not be seen by the Great Judge when he took cognisance of the wicked World though they stood naked before him by reason of a thick shield call'd Anaedea with which he promis'd to cover them all over That Obedience which he requir'd of his Disciples was to renounce their former Knowledge to receive his Dictates without Examination to be baptiz'd in his Name and to renounce conversation with those which were not of his Sect out of which as he told them there is no Salvation To make proof concerning the truth of his bold Assertions Astriatrus was principally imploy'd who by his Skill in Physick having done some small matters Thaumaturgus was order'd to cry them up as effects of a Miraculous power Phlegon Jannail and Quintilla were sent into the neighbouring Villages to report great Cures done upon themselves Phlegon said that Hieromimus had restor'd him from a dead Palsy with breathing upon him Quintilla affirm'd that she was freed from the distempers of the Falling-sickness only by being in his Company Jamnail protested that he was born deas and dumb but that from the first time in which he saw Hieromimus he could both speak and hear As they were met according to appointment one day in a Town not far from Phronesium Phlegon discoursing after his usual manner one Pseudolus formerly a Jugler in Apateonia whom they had engag'd to be of their Party being present happened to fall into an extraordinary Passion and having fom'd awhile at the Mouth and strugled after a strange mode fell into a trance which the By-standers judg'd to be reall because when his Companions prick'd pins into his flesh he neither started nor seem'd to have any feeling After some time when he came to himself he began with a distracted countenance to speak some Hebrew and Greek Sentences though what he said was only some few words which he understood not taught him by Astriatrus The other Associates exprest other symptoms of Ecstasy and Rapture for Hieromimus his Agents as they travelled had entertain'd Hysterical Women Men vex'd with Hypochondriack passions Epileptical persons and such as Melancholy had made half mad who were easily cast into Fits by the cunning Artifice of their Instructors and also by such Rules as they had learned from their own observation of their particular Distempers Having proceeded thus far in their design the next Scene was to terrifie their Auditors with the fear of Damnation into an Obedience of the Commands of Hieromimus To effect this Pandacryon was order'd in a field where all their Company was assembled to get up into a Tree to preach Repentance and threaten Destruction to such as within two dayes did not submit themselves to their new Discipline endeavouring to make them believe that upon the second day following Hieromimus should appear in his Princely Robes as the dreadful Judge of the disobedient World Pandacryon gave them a Cast of his Office before-hand for in his Master's name he condemn'd all Churches as Antichristian Synagogues revil'd their Pastors as Hypocrites and call'd the Disciples of Anaxanacton Fools and pronounced such as continued in their Christian Faith Rebels to the true Soveraign of the World Hieromimus Whilst Pandacryon was making his passionate Oration and had now begun to weep as he pretended in commiseration of the obdurate Theoprepians who except one Thelgomenus were not much mov'd with his Rhetorick Misoplanus happened to arrive in the place who having heard of their practices before and seen this last piece of their religious Pageantry call'd to Pandacryon to descend from his Pulpit in these words Come down thou Crocodile dry up those Hypocritical tears It is only in Apateonia where such Cheaters are believ'd in Theoprepia you must expect to be laugh'd 〈◊〉 I should not trouble my self to talk with those who are so far below the Capacity of a rational Conference that they despise all Addresses made by others except in the way of Applause and disdain to speak except it be to give Law but that I think it is worthy of a Christian to pity your Folly and to make a charitable confutation of your Errours in hope that you may possibly be reclaim'd and to prevent the dangerous Effects which they must needs produce if they be enertain'd in the minds of those plain people who have not sufficient discretion to guard their Integrity from the Invasion of cunning Cheats First I must tell you that you have laid the scene of your plot very improperly in Theoprepia We are not apt to take high pretences for strong Reasons to admire Impostors because they are proud or to believe Lies because they are boldly affirm'd Do you think that we are oblig'd to esteem you a Prophet because you talk of Revelations or to adore you as a Divine Person because you were magnified in Apateonia You should rather have made your juorney into a Country which had never heard of Simon Magus and set up your Stage in some Town where Montanus was never nam'd or the Euthites You might doe well to talk of Raptures to such as know not what Boasts every Poet uses to make of the Muses Inspirations to those who have not read the Story of Aristaeas who never heard of Minos his Cave or the Valley of Egeria who were never told of Lycurgus his journey to Delphos Sertorius his Doe or Mahomet's Pigeon You are mistaken to think that you have brought us any strange News we are acquainted not only with the History of the old Gnosticks and the Pagan Enthusiasts but also of Neoterick mad-men the Alumbrado's of Spain the Darvisei of Turky the Fanaticks of France the Nicolaitans of Germany and the Impostors of Holland who pretended both to ingross Illumination to monopolize Charity and inclose the Spirit of God from all the rest of the World to themselves when they did only hedge a Cuckow of their own breeding within the bounds of their particular Sect. I wonder how you came to think that the World is grown so stupid that it would easily entertain all the wild imaginations of hot Brains for Revelations of the Divine Will and so mistake the irrational suggestions of every arrogant Spirit for those holy Beams which shine from the Light within which every beholder is bound to follow You may possibly perswade those to be in love with your Ecstatical passions who had rather be Mad then in their Wits and make such believe that your Extravagancies
been told that within a few dayes the Princess Agape was married to Alethion that Theosebes prevail'd with Urania to become his Queen that Bentivolio and Theonoe Panaretus and Irene were married also the same day and that the magnificent Pomp of these Weddings was so Illustrious that Truth and Love Wisdom and Goodness Righteousness and Peace seem'd to have taken Bodies and to have descended from their Celestial Mansions to celebrate their Nuptials upon Earth It was reported also that Bentivolio and Panaretus after some dayes spent with great delight in Alethion's Court retir'd with Theosebes and Urania into the lower Theoprepia and that after Alethion had settled his Kingdom he and Agape made a Journey to Phronesium to visit their Brother and all his 〈◊〉 Company and after some time spent there in the Praises of that God who had confirm'd them in so much Happiness and in the rare Contentments of a most delightful Conversation they went away all together to the Royal Court of the great King Abinoam which is in the Higher Theoprepia But because I am not yet perfectly inform'd concerning the Ceremonies which were us'd at those Glorious Marriages the manner of their Reception by Abinoam and the way of their Life in his Court I must entreat my Reader to have the Goodness to pardon me though I break off my History and sit down here for at present I am able to follow my Hero's no further The End of the Sixth Book AN ALPHABETICAL INDEX In which the obscure Words of this Book are explained and Directions given by the Letters in order concerning the principal Subjects which are particularly discours'd of that so any may reade what they please For though I do not think the Meaning of this Treatise any Abstruse business yet because the sense of some Words may peradventure be lock'd up from some Readers who understand Things better then Names I have put this Key with the Book Since the Treasure is but small which is hid here I am unwilling that any should be put to much trouble in seeking after it This also I thought fit to adde That those things which are more largely discours'd of are mark'd in the Index with an Asterisk prefix'd and that where the Letter b is put to the Figures it signifieth the Second Part of this History A ABaddon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destruction but Apoc 9.11 it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destroyer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murtherous Spirit who was as our Saviour saith John 8. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he murhered Mankind with a Lie A Name properly expressing the Nature of the Devil who is a malicious Enemy to Humanity See Asmodaeus pag. 251 b Abinoam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Pleasures God the spring of Delight pag. ult b Abulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Inconsiderate rash man one that acts without due deliberation 59 Achamoth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom A name of which the old 〈◊〉 made an arrogant use for they boasted themselves to be Children of Election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and born of Achamoth Epiphan Lib. 1. Tom. 2. and therefore thought themselves so much better then others that the worst of them was worthy to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Teacher of Wisdom to all the World 301 b Acephalus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one whose Discourses have neither Head as we say nor Feet There are many such talkers in Agazelus 174 Achrestus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unmerciful cruel man Bentivolio's Jailour Good will is imprison'd in hard Hearts 117 Achthedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grief 23 b Acolastus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Intemperate person undisciplin'd and of unsubdued Passions 80 Acrasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intemperance Incontinence Impotence of Soul 83 Adicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Unjust man 333 b Adynaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impossibility one of the Hypocrites false Pleas who when he sins thinks to excuse the matter by saying that it is not possible to obey God's Commands and that Christ's yoke is heavy and pincheth his neck 153 Affliction no just cause to doubt of God's Providence To Good men they are alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 82 b Publick Afflictions disburthen the World of the heavy load of Incorrigible sinners so Eurip. in Hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So God makes his Judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common Antidotes against the Poison of Wickedness which is increas'd by Impunity 96 b Aganacton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is angry 167 Agape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love the Daughter of Phronesia Wisdom True Prudence is never destiture of Divine Charity 201 Agatha a Good Woman Agathorryton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flowing with Goodness a proper Epithet for God who is an inexhaustible Fountain continually sending forth waters of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Plotin calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spring of Life the Beginning of Being the Cause of Goodness the Root of the Soul as Pythagoras before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fountain of everlasting Nature 200 Agazelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of Emulation In the III. Book it is put to expresse those Intemperate Heats which do often scorch mens Spirits when they are set on fire with uncharitable Contentions about Matters which are of lesse moment in Religion 115 Agerochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proud and Insolent Person 167 Agnoea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorance 122 Agon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strife The Valley of Tentation is so call'd in the beginning of the IV. Book in which there is a large Description of the Contest and Victory of a Good man over bodily and spiritual Tentations 178 Akeraea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unmix'd pure Here it is put for Simplicity the Inseparable Companion of true Godliness 137 Alazon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vain-glorious Boaster 167 Alborach Mahomet's Asse upon which he pretended that he rode into Heaven 131 b Alcinous from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who hath Strength of Mind Greatness of Understanding 182 b Alethea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth the Sister of Charinda Charity 158 Alethion from the fore-mention'd word In his Person you have an Excellent Prince describ'd a Defender of Truth and Lover of Vertue represented 47 b Alethologus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True Reason the loving Brother of Pistalethes i. e. True Faith Their good agreement is declared 203 Alexander that subtile Cheat who abus'd the Paphlagonians He is painted to the Life by Lucian in his Psoudomantis 310 b Allusions by which Familistical Enthusiasts endeavour to corrupt the Gospel of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius complain'd of the old Gnosticks and which made the good Polycarp say in Epist. ad Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that frames the words of the Lord to his own private fancies is the first-born of Satan 312
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. Martyr i. e. A domestick God a Divine Overseer a sacred Goad a God who hath fram'd to himself a natural Temple in the Conscience Though Atheists pretend to slight it yet Cotta who disputed zelously against it confess'd that as to matters of Vertue and Vice Sine ulla divina ratione grave ipsius Conscientiae pondus est Tully de Nat. Deor. Lib. 3. This Testimony is true for let Atheists doe what they can yet they find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soph. in Philoct 94 95 b * Contrapart is taken in a Musical Sense As in the Composition of a Song of several Parts the Harmony is perfected by the supplies of different Notes which each part administers both when they sound together and one after another by the Interposition of fit Rests So it hath pleas'd the Divine Wisdom to checker the Creation with Blacks and Whites to set off Day with Night to relieve Winter by Summer and having made his work double and set one thing over against another he hath made Charity the Antistoichon to Want The Septuagint considering the Congruity that in this and other Respects is between Prosperity and Adversitv have us'd the fore-mention'd Notion and translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 7. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath tun'd one thing to another 262 Covetousness the cause of Poverty and Complaints not any Defect in God's Provisions 11 15 20 b The hinderer of all noble actions 9,15 b Cranion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Skull 17 b Creation a strong proof of a Deity 203 b D DAvigeor David George an Arch-Enthusiast in Germany His Opinions and Practice are related by the Rector and University of Basil in a Pamphlet printed 1559. 298 b Degrues This name the Atheists in France gave to themselves thereby intimating that they are not such Fools as can be easily deceiv'd They made it a 〈◊〉 〈◊〉 amongist themselves 〈◊〉 〈◊〉 print grue 161 b De sidaemon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 Person or one that is apt to 〈◊〉 dreadful Apprehensions of God and yet thinks he may be appeas'd with a 〈◊〉 matter 167 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men born of Trees which 〈◊〉 fabulously relates thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. Verar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that doubts concerning Providence Book 5. His seruples are remov'd by Alethion 78 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 an Instrument of great use in 〈◊〉 138 Dogmapornes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Opinion of a 〈◊〉 Taurus the Platonist when he made mention of Epicurus his Principles us'd these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agellius lib. 9. cap. 5. He rejected to the Brothel-house two of 〈◊〉 his infamous Opinions one that our chief Good is in sensual Pleasure the other that the Providence by which men think the World to be govern'd is nothing 60 b Doulogynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Womans Slave Antimater's Servant Such Step-mothers as Antimater was must use such Assistants 58 Dysareflus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one hard to be pleas'd 167 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly one of a weak stomach here one that is of a 〈◊〉 Temper and 〈◊〉 to take offence 117 Dyselpis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is ready to 〈◊〉 92 Dysemeria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affliction Adverse 〈◊〉 27 Dyspithea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obstinacy Difficulty of being perswaded A Disease incident to most Ignorant and all conceited people 122 E. ECho That which I have related concerning one made use of by Misoplanus is but little in compatison of what is said truly of many others That at Charenton in France describ'd by the Lord Bacon will repeat Sounds very often but that at Kingsham upon the River of Stockholm is much more admirable It will distinctly repeat an Air of ten Semi-Briefs and reverberate the whole Lesson from one Rock to another at great distances six or seven times one beginning after another hath done taking it from a Trumpet 315 b 〈◊〉 Though I give no great credit to that story of Abgarus his Painter yet it serves the use to which I have put it It is related as a Truth by Nicephorus Lib 2. cap. 7. 235 b Education The want of it is a great cause of the continuance of Ignorance and Vice in the World See Morophilia 92. also 29 30 b Ekaephon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that awakes from the sleep of sin and returns from Vice to Vertue 89 E'pis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hope the Daughter of true Faith Hope is the Expectation of the Soul in time to enjoy the object of Faith 203 Elpiscale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good Hope By a constant perseverance in well-doing we come directly into the Valley of good Hope There is no other Rode by which we can arrive in 〈◊〉 but Biocalon a good Life 202 * Empsychon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living or inspired with Life In the 2d Book it signifies the Rational Soul examining Doctrines by its discerning Faculties and approving for True and Good what agrees with them and the Holy Rule Grapton or the Revelation of the Divine Will in Holy Writ See Grapton 103 * Engastrimuthus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that speaks out of the Belly call'd also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of that immodest way by which the 〈◊〉 pronounced their Oracles This trick was much us'd of old The woman which Saul consulted is call'd 1 Samuel 28. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domina Pythonis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bottles because the Devil us'd to speak out of her swollen Belly as out of a Bottle in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristophanes bragging in his Vespae that he help'd other Poets to make their Comedies says that after the manner of Eurycles one that was famous for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 into their bellies pour forth Verses Some of the Heathens asham'd of this obscene business allow'd the Devil a more honourable place the Breast and call'd him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he spoke the same way which some Juglers use who form an articulate sound though those who are present cannot perceive that they open their Mouth Here the name is given to one troubled with Hysterical Fits by which some have put Tricks upon the Ignorant 142 Enthusiasm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Inspiration by which Holy men of old were enabled to speak and doe extraordinary things Here it is taken only for the Apish imitation of it by which Device Religious Mountebanks have often abus'd the credulous World See Hieremimus Epicurus disprais'd and his Philosophy disparag'd in Preface of second Part and pag. 109. b. See also Dogmapornes Eristes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Contentious Person 2 Eros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love 80
who greedily receives money and will doe nothing without it The name of a corrupt Judge 32 Lady A good Lady pictur'd 3 b Lampromeld 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly bright partly dark Death represented by a River so call'd Book 4. for it is dark as it obscures the bodily Life and bright as it draws the Curtains of Eternal Light which shines upon Good Souls in the other World 281 Law of Nature See Nature Lerocritus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judge of Trifles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who is zealonsly busie about little things 156 Lestocharis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Charity of Robbers 15 b Lestrygon The Lestrygones were a barbarous sort of people which Thucydides lib. 6. says he knew not whence they came not whether they went They infested Sicily and Campania in Italy Homer in Odyss 10. tells us how they us'd Ulysses and his Companions 25 Leucas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a white Rock or Promontory of Epirus not far from Actium from which vain Lovers us'd to throw themselves that they might be freed from the madness of impotent Passion They seldom fail'd of their Cure for they commonly broke their necks Et de 〈◊〉 saltum Leucate minatur Mascula Lesbiacis Sappho peritura sagittis Auson And Menander in Stobaeus lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 Logomachia Controversie about words by which Philosophy is made only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain noise of words and Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain talk as St. Paul saith 160 Loxias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Name bestow'd upon Apollo because his Answers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblique double ambiguous 298 b The Love of God defin'd and prais'd in Philothea's Speech 265 A Lover of God describ'd 237 Lunia the Country of the Moon concerning which Lucian makes a pleasant story in his Book de ratione scrib Ver. Hist. 230 b Lusingha Flattery 80 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer 155 Lysander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that delivers men from slavery 288 b M MAngibella a good Eater 83 Mantimanss a mad Prophet 139 Marriage defended 97 * Marriage of 〈◊〉 and Agape c. which I have written in the close of the Sixth Book is not to be understood in a common sense neither would I have any 〈◊〉 think that if I had proceeded further in that Narrative I would have written a story of vulgar Love No no I meant what I have said not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common Venus as Plotin calls her but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heavenly and intended by the Marriage of Theosebes Vrania to signifie the Union of Wisdom and Piety by that of Alethion and Agape the Conjunction of Truth and Love by that of Nicomachus and Arete the happy 〈◊〉 of Vertue which is the Reward of constant Endeavour by that of Bentivolio and Theonee the charitable sympathy of divine Goodness with the Afflicted by that of Panaretus and Irene the Holy Peace which our Saviour the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will make when he hath conquer'd all Enmity to his Excellent Rules and destroyed whatsoever doth oppose that happy Tranquillity which his Gospel will bestow upon the World when it is obeyed See Plotin Enn. 6.lib.9 Mataeogenes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ignoble person who sets his mind onely upon Wealth 9 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labour in vain 156 Medenarete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who esteems Vertue to be nothing See the opinion explain'd 156 b And confuted 344 b Megabronchus one that hath a great throat from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 Megalophron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly one who hath a Great Mind but here it signifies one who hath high Thoughts concerning himself and doth much rellish his own worth 195 Meleta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Care 179 Metamelusa from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who takes thought afterward It signifies in the Second Book late Repentance 91 Metanoea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Change of mind second Thoughts 199 Miasmasarkus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defilement of the Flesh with bodily sin which the Ranters modern Gnosticks have patroniz'd as a more rais'd strain of Religion as their Predecessours did of old 168 Microcheires from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smallhanded The old name of Polyglotta which had much Religious Talk but few good Deeds 114 Misagathus an Hater of good men 333 b Misokalon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who hates Goodness 59 Misoplanus one that hates Cheaters takes pains to discover their Frauds and to unseduce the deceiv'd 305 b Misopseudes a hater of Falshood 67 b Moira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fate Destiny to which Hypocrites are apt falsly to attribute their wickedness which ariseth from the choice of their own Wills and is confirm'd by many Voluntary Actions 153 Monogrammus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Picture rudely delineated Monogrammi dicuntur homines pertenues decolores Nonius So Lucilius vix vivo homini monogrammo So Gassendus who took so much pains to doe honour to 〈◊〉 Monogrammi dicuntur Dii instar hominum macie 〈◊〉 〈◊〉 metaphor a ducta à Pictura qui 〈◊〉 coloribui quasi corporentur lineis quibusdam 〈◊〉 antur conficientibus eam picturae speciem quam prisci Latini dixerunt sublestam c. Tully calls these Gods Deos adumbratos Lib. 1. de Natura Deor. I find not fault with Epicurus so much for that he said they had not Corpora sed quasi corpora which Tully gives us leave to call Nonsense but because he made God with his Description not Deum sed quasi Deum which is rude Blasphemy 112 b Moralazon a proud Fool. 297 b Morogelon one that laughs at the Follies of the World 18 b Moronesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Island of Fools 14 b Morophila one that loves foolishly as many Parents do their Children whilst they take much care of their Bodily Accomplishments but neglect to perfect their Souls with Vertue 92 Morosophus an Half-witted man one who hath a little wit but makes a foolish use of it 123 Morpheolus from Morpheus the Minister of Sleep an Attendant upon Luxury whom I have describ'd in a particolour'd Mantle according to that form of Habit in which 〈◊〉 in Amphiar saith he was painted of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a careless garb having a white garment upon a black one to signifie as he thought the Vicissitudes of Night and Day which follow one another at no great distance for except those who dwell near the Poles that of Homer is applicable to all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83 N NArcissus one in love with his own shadow It is a common story but too pertinent where I have applied it 〈◊〉 〈◊〉 〈◊〉 〈◊〉
he thought it was best to communicate his Mind to Apronaeus for that he thought it necessary to the Prince's Escape that Apronaeus should assist him or at least connive at the Design Though he was something imbolden'd to reveal this secret to Apronaeus by that intimate Friendship which a long Acquaintance had contracted between them yet he found the matter of that Importance that he could not resolve presently what to doe both being doubtful how Apronaeus would resent such a high proposal and also being well assured that if he did disgust it he should not only ruine himself but utterly undo all further hopes of the Prince's Deliverance and thereupon resolv'd to doe what was possible in his single endeavour and chose rather to take any course for the Prince's rescue then to leave him to that danger which was unavoidable in the place where he was Whilst he was floating upon these Deliberations Apronaeus came to visit him and perceiving in his Countenance symptoms of discomposed Thoughts for he came upon him so suddenly that he could not wipe out the picture of his Mind which his Passion had drawn upon his Face he demanded the cause of his Melancholy Nothing troubles me replied Diaporon only I represented to my self the various Accidents of humane Life and as I was attentive upon my Imagination the unhappy state of our young Prince appear'd before me with strange mixtures and I could not but wish that either a Person of such a brave Spirit had not stain'd his Innocence with any unhandsome Designs or that so great a Vertue were not unworthily clouded And I began to wonder how Vice of late was grown so strong that it could endure to be punish'd or why Vertue should be so weak that it is not able to shine through the plausibility of false Accusation Away Diaporon said Apronaeus with these Philosophical follies Thou art alwayes troubling thy head with Religious Dreams To what purpose dost thou believe that vain Distinction of Vertue and Vice and meditate upon those useless notions of Reward and Punishment Dost thou not see how these Doctrines are confuted by the Practice of all the world Men seek Happiness by other Methods and neglect these Rules both as uncertain and unpracticable We have often heard our Governour say that there is no God or if there be that he doth not trouble himself with the Affairs of this lower World whether he doth or no I do not much care but I think it is true enough because I see into what a miserable estate this Prince is brought who was a known pretender to the Love of God and a great Patron of his devout Worshippers Here Diaporon interrupting his friend replied God forgive you this irreverent discourse Apronaeus will you never leave this Impious humour I know you suppose that you have sufficient Reason for your belief I think you have not You are now going to visit the Prince when we are with him I will by some means or other give you occasion to discourse these Opinions for he doth not only abhor them as prejudicial to the state of Mankind in their fatal Consequences but laughs at them as pieces of irrational wickedness in their monstrous Constitution I am no great Lover of Disputation said Apronaeus neither do I esteem that which you call Truth worth much Inquiry yet I will go with you to see our joynt Charge and since we have not much to doe this Discourse may possibly allow us some Recreation When they came to Alethion's Chamber they found him reading a little Book whose Title was Good men are ever happy Having given them his usual salutes he spoke something in Commendation of the Author who had shewn much prudence in chusing a subject that he was well able to demonstrate and had express'd the sense of his mind so artificially that his Readers were sure to find excellent thoughts cloth'd with sutable words After that he applauded the fortunate state of Vertuous Souls and admired the Goodness and Wisdom of Almighty Providence which had so secured the Interest of all those who had faithfully consign'd themselves to his care that nothing could make them miserable At these words Apronaeus smil'd The Prince perceiv'd it and ask'd him the Reason of his Mirth I laugh said Apronaeus that you whom I have alwayes esteem'd very Religious should notwithstanding you see your self abandon'd to Affliction talk still of Providence Sure Apronaeus answer'd the Prince you have something else in your thoughts which made you smile at what I said or you have some other Reasons which make you speak so disrespectfully of the Divine Providence I have several things replied Apronaeus but I think that what I have said is most proper to you for you reason against Sense and dispute against Experience saying as others of your Opinion do that a God created the World it may be so but if he did it was to small purpose in my mind since he doth not take care to keep it in better Order Possibly he is weak and cannot help it perhaps he is otherwise employ'd or else so idle that he will not trouble himself about it or it may be it is below him to mind such Trifles I know not which of these excuses you like but I am sure it is a piece of unjust carelesness if he can hinder it that he doth not relieve his friends but suffer them to be trampled upon by those which bid defiance to his Authority and quote their own Prosperity whilst they doe so for an Argument against his Providence I verily believe that ere long men will take it for granted that there is no God and that those which think there is will blaspheme him because he takes no care of them For my own part I make no doubt but that Fortune governs the world if it be govern'd at all and I think that she is blind in that she bestows great Gifts upon many that do not deserve them and I dare swear she is poor too because she hath not enough for those which do The Prince permitting him to go no further with a calm serenity replied Apronaeus though your words carry a very bad signification and must needs be offensive to all Rational Beings which gratefully acknowledging the Fountain from whom they have receiv'd their Essence cannot be contented to hear the common Father of the world dishonourably represented yet I do not wonder to hear you speak at this Ignorant rate since I know it is easie for Ingenious Atheists to abuse men of weaker parts and venting their thoughts where they dare for God be thanked Wickedness hath not taken such an universal possession of Humane Nature neither are all so degenerated from Knowledge or apostatiz'd from Truth that they have the Confidence to doe it every where but in some Company which they presume inferiour to themselves in Wit or it may be admirers of their Excellencies they endeavour to support the Reputation of their more then
ordinary Abilities by making Proselytes and impose upon unexperienced Wits with great Boasts of new Philosophy though their 〈◊〉 Discoveries are usually but two or three of the worst opinions of some old Philosophers which they have taken out of their Graves and endeavour'd to revive with such Arguments as have been often answer'd and hiss'd out of the world by the best of Men. I am glad replied Apronaeus that your Princely Mind is so little sensible of those thorny Objections though you feel how sharp they are by Experience which do very much trouble others when they only think of them But go on Generous Prince and let us see if you can pull 'em out of my Understanding at least so blunt their points that they gall not this 〈◊〉 Diaporon That which you spoke just now replied the Prince as it respects me I take but for a Complement but to the rest which concerns the Interest of all Good men I will give an Answer It is a common thing for people when they suffer great Afflictions to talk Atheistically They speak as if they did not think that there is any God because they fancy themselves to be little beholden to him and sometimes they wish there were none and yet think that they are justified in their Impiety because he useth them as they say very hardly Therefore Apronaeus I would not have you put your Objection of Suffering so carelesly as to hope to infer a denial of Providence from Good mens Afflictions for let men be what they will they think themselves too good to be punished and let their Castigations be never so justly moderated they judge them too great for them If a young man die which possibly hath sinn'd away his Life he cries out O cruel Fate why dost thou destroy me before my time If a mother lose a Child which perhaps her own indiscretion kill'd then you shall hear O unjust Stars why do you rob me For Stars or any thing else is God or the Devil when they think themselves hurt So that you may perceive Apronaeus that the common Original of these Complaints is a foolish Passion joyn'd with an Imperious Prides and that most Plaintiffs in this case labour not only under a defect of just Patience but are troubled also with a shortness of Discourse What must God be bound to please men alwayes lest they in a Fit of angry Grief deny his Government by way of Revenge or which is as bad accuse it of injust Severity Is he so inconsiderable that he is obliged to attend us with an officious care and are we so great that he must be afraid lest he do not please us enough When men are pleas'd there is yes there is a God why then simple Mortals and not when you are displeas'd too You find so much fault in your Calamities that you conclude they could not have happen'd to you but that there is no God or else that he Governs not the world as he ought whereas if you examine the matter throughly you will find so much more 〈◊〉 your selves that you will be forc'd to acknowledge your sufferings Arguments of his Justice whom you foolishly accuse and bear them as deserv'd Punishments But when you are in a Passion you will neither confess that you have merited anything nor be content that God is not of your mind no you will die and rather then live any longer you will kill your selves and in a scorn be gone out of his Territories because as you say he bestows so little regard upon you But it is very unlikely that you should escape so neither is it a thing to be imagin'd much less believ'd that God hath no Reserve for Rebels and that he should fail to punish in another world those which have done their utmost to deserve it in this and it is a 〈◊〉 madness to think that they shall be pardon'd for breaking Prison I have said this Apronaeus to let you understand that such as have a mind to complain do not punctually examine whether it be with just cause or no. But whereas you say it is many times unjust because Vertuous persons are made miserable and so urge your Plea against the Divine Providence By this I see that you are ignorant of the Nature of Happiness and Misery and therefore I wonder not that you determine so weakly in this Controversie You do not only mistake the true notion of Happiness but suppose it to consist in such things as a good man would think himself unhappy if he could not despise them The Felicity which you fancy is to be Lord of the Country where you dwell to live in stately Palaces to lie upon soft Beds to drink excellent Wines to eat nothing but what is Delicate never to know Labour to sleep with Musick not to be controll'd in your Designs and such like But good Apronaeus will you consider how childish your Attempt is whilst you go about to gather up so many things to put a fair Gloss upon Misery and crust it over with a shew of Happiness What must Happiness be patch'd up with so many and such mean Shreds I thought our Felicity had been compriz'd in one chief Good and that the satisfaction of the Master-wish of our Souls was attainable in that single Fruition and not to be begg'd from a confus'd Multitude of 〈◊〉 which are so poor that they are not able to defend themselves from a Wise man's Contempt The Heaven-born Soul advanceth it self by Rational passions towards God the first Good whom it knows to be the Spring of Being the Root of Life the Father of Wisdom the Fountain of true Pleasure and the Haven of Desire It hastens from all things to him longing to be illuminated with his Divine Rayes to partake of his most lovely Disposition who is the Archetypal patern of all Goodness infinitely pleas'd with the Contemplation of his Attributes which are the Notifications of his Nature as far as it is knowable and ravish'd with the Consideration of his excellent Works which are Entertainments worthy of the best and most rais'd Minds Happiness must be plac'd in the Soul that there it may perfect our Faculties satisfie all our greater Capacities and secure us against the uncertainty of all external Dependences Those Divine Illapses which put us into a Sensation of God by an Intellectual Contact and give us a lively Sympathy with him in whom we live make us feel our selves happy and give us a serene knowledge of him to whom we owe our Being and fill our Souls with Joy mix'd with Gratitude and Love unite our Hearts with his Sacred Will by Resignation make us lodge all our Concerns in his Providence unto whose Conduct it is then easie to commit whatsoever is dear to us Then we consecrate all our Actions to his Glory who gave us our Powers and serve his Designs both because they are his and also the best in the World so that our whole Life becomes one