they ought not to command any thing that doth contradict them and though they should yet they can no more render such Orders Just then they can make it the Duty of Men to hate themselves What Original could these Indeleble Prolepses have but the same with our Nature They are plain to all and the sense of their Obligingness avoidable by none As we perceive in our Minds immutable Notions of Speculative Truths as That Contradictions cannot be true That the Whole is bigger then the Part and such like which are such illustrious Verities that none dare affront them with a denial and which are of such high Import that if they were not unalterably true we could have no assurance of any thing but must fluctuate in Eternal Unbelief So these Notions of Moral Goodness are our sure Directions in point of Practice and are unchangeably Good for if they were not we could have no certain Rule for our Actions which is such a slur upon Nature that it can be suppos'd by none but such as do not believe that God made it The truth is if finding these Laws imprinted upon our Natures we should yet think our selves not bound to obey them we can receive no notice of our Duties any other way being rationally oblig'd to disbelieve that which is contrary to our natural Sentiments Among all the rational Notions which adorn Humane Nature these Principles of Good and Evil are the chief They are the great Reasons why we are call'd Men and the fairest Characters by which we are distinguish'd from Brutes And indeed Medenarete it is impossible that we should have any rational Pulchritude in us if the beautiful Order of these Congruities were destroy'd It is a greater Beauty in Men when their Choice corresponds with these natural Anticipations of their Duties then for a Woman to have fair Eyes plac'd in just distances upon her Face It is as ingrateful to a man that considers to find his Actions dissent from this obliging Knowledge as it is unacceptable to such as know Musick to hear a Lutenist play upon an Instrument out of tune Those things which consist of many Parts or of various Faculties are capable of no Perfection but what consists in a proper Union of those Parts and a regular Ordination of their Faculties which is not mutable at pleasure but perpetually fix'd to the Nature of every particular Being As it is not any Connexion of Parts that will make an handsome Body for if any Member be disorderly plac'd there will be a Deformity So the Soul by its rare Constitution having many Powers as the Rational the Irascible and Concupiscible its Perfection doth necessarily depend upon the due Subordination of these Faculties to one another When the Rational Principle which is adorn'd with the fore-mention'd Notions gives Laws to our Appetites and they are obedient then Vertue glorifies our Constitution and shews the Excellency of its Nature both in the decent Moderation of our Passions and in a lovely Connexion of becoming Actions But when these Divine Rules are neglected it is no more possible that the Soul should be in its natural frame then that the Body should enjoy Health if the Nerves which tie it together were cut in pieces or for a City to escape Confusion if the Inhabitants despise the Laws or for a Musician to compose delightful Airs by a careless jumbling of Notes without the Rules of Art The Vertue of Humane Souls hath natural Orders certain Measures and is determin'd by Laws which can no more be alter'd at pleasure then the Proportion which is between Three and Six in Arithmetick This is enough Medenarete to shew you that Vertue is an unalterable Congruity with our Souls and in its own nature fix'd as much as any other thing to which I will now adde that those fore-mention'd Notions are not only natural Qualities interwoven with our Essence but also Participations of that increated Goodness which is in the Divine Nature so far as it is communicable to Men. Though that be incomprehensible in the Infiniteness of its Perfections yet it hath reveal'd it self in the known Properties of Justice Veracity Love Benignity and Mercy which whosoever imitates lives conformably to God's Life and whosoever thinks he may afflict the Innocent violate his Faith refuse to shew Mercy and abandon Charity doth foolishly esteem it a Privilege to be disengag'd from the ties of that Goodness to which the Divine Will is alwayes determin'd I told you also I remember that some of these noble Qualities are fastened upon our State as Appendages immutably proper to it and it must be so for who can think of those Words God and a Created Being but he must necessarily infer that it is unalterably fit that as the lowest Creatures are necessarily subject to their Maker so Man being endu'd with Reason by which he understands his Relation and is made capable of Law and voluntary Subjection should submit himself of Choice to his Creator acknowledge his Dependence upon him and seeing himself plac'd in a higher Degree of Being increase his Thankfulness proportionably By the Notions of God's Goodness and Excellency implanted in our Souls we are oblig'd to love him for himself as we have Understanding and Will which are the Principles of Moral Vertues we are bound to receive the Divine Illuminations as our highest Wisdom and both sincerely to conform our Wills to God's Commandments and to rest satisfied in his Appointments with all humble Complacence The nature of our State doth oblige us also to observe the Rules of Righteousness towards others for he who gave us our Being did not only make us unwilling to be wrong'd our selves but thereby also taught us that we ought not to wrong others And though he hath bestow'd Self-love upon us yet he alwayes requires us to manage it so as becomes those who know they are but Creatures that they have Souls as well as Bodies and owe Love to their Neighbours as well as to themselves Those who contradict the Reason of these Duties do barbarously disown the Relation in which they stand to God and endeavour vainly to put off the Nature of Creatures for Sin is a Contradiction to our State and a Forfeiture of the Being which we hold at our Creator's Pleasure The Unnaturalness of such Disobedience will appear yet farther if we consider that the Happiness which is proper to Humanity cannot be obtain'd without a compliance with Vertuous Rules for the happy Repose of our Spirits will be disturb'd if we sin Whilst our Actions contradict the Knowledge of our Duty we offend the most delicate sense of our Souls and by offering violence to the Law of our Mind we fall out of our own Favour expose our selves to the sharp Remorses of a wrong'd Conscience and put our selves to a pain much like to that which we feel in our Bodies when a Bone is dislocated A Sinner becomes his own Tormentor and is vex'd to see that he hath done
of affection because many times the Object upon which they are bestow'd is not worthy of them But it is a false Rule if it be universally applied for it holds not in respect of God who is the Principal Object of Love and how much he abhors a Luke-warme Temper you have heard before now It is Vertue it self to exalt our love to the highest degree when God is Object and it is most prudent to affect him with excesse of passion because that Intension is but proportionable to his unmeasurable Goodness Shall I think those contracted affections worthy of my Best Good which I may bestow lawfully upon every token that I receive from him Are some lame Velleities a vertuous pursuit of the Chief Good or is it enough to have begun to love him whom we are to love eternally wil the treading a few steps countervail for perseverance in our journey to our last and best Home Thou wouldst have me so sottish as to think I had finish'd my journey because I have gone part of my way What else can it mean that I should seek comfort in a vain return because I have gone farther then others Should I remit my affection that I might take breath and deliberate foolishly about so great a necessity as my Salvation which is the Best Good of which I am capable As wisely might one ask advice whether it be Prudence to endeavour to be Happy And since the Goodness of my Creator hath made Felicity attainable shall I bestow no other exercise of my Will upon it then upon some Good which is impossible For that also I may desire with the imperfect action of a weak Velleity No Peirastes Theoprepia is my Happiness and since it is design'd for me I will not rest till I come to it Since thou didst talk something to little purpose concerning the shame of returning I will take a slight notice of those words What dost thou conceive that I would most willingly be miserable but for the disgrace of Apostasie and wouldst thou have me take off that by pleading the Compulsion of external Force No Peirastes that will not do it Why shouldst thou endeavour to make me give credit to that which thou dost not believe thy self I am of that Constitution which my Maker hath plac'd above the jurisdiction of Compulsion and thou dost know it I desire not to be miserable though my unhappiness should not be joyn'd with my fault but since I am free from Constraint I cannot be undone but by my own Will Shall I call that by the false name of Compulsion when I consent to the design and make my bodily powers contribute to its execution My action in the Return would not be involuntary unless thou didst carry me away upon thy back nor then neither if I were willing to be so carryed The Difficulties of Tentation which thou didst also mention leaving no stone unturn'd where thou hast any hope to find a means of my harm are of no such efficacy with me for though they grow much stronger by their Sympathies with my Fleshly Appetite yet they are not of that force either to excuse Vice or make Vertue unattainable but are appointed for another more excellent End What doth Tentation take a man from himself Or doth that which heightens the price of Vertue and assures and encreaseth the Reward disannul our Duty What is Vertue good for but to raise our lower inclinations and to overcome the evil spirit which domineers over this wicked world What serves our Understanding for but to discover the fallacy of worse satisfactions and to make them uneligible when by comparing them with others it doth show that they are manifestly prejudicial Is not our Will a 〈◊〉 〈◊〉 given us to preponderate our powers to such actions as Reason pronounceth good And though some slight inconvenience may accompany the Good which Reason propounds and some Benefit may be joyn'd with the Ill which the Appetite desires yet is not the less ill of the two a great good in respect of the other and shall I not form my choice accordingly I know it is natural to gratifie the Body for which thou hast made so many Orations and I do it when its 〈◊〉 are reasonable and when I do not see great reason for the contrary but it must never be done to the prejudice of the Soul Whose Will shall be perform'd that of the Master or the Servant Why dost thou by the help of Orexis endeavour to impresse upon my Mind such a fair representation of fleshly Objects and to obscure the beautiful Image of Vertue My fix'd Will shall pursue its love and excite my Mind to reassume the Contemplation of true Goodness and to further my better sort of affection with a clearer sight of that which I cannot forget and be happy I do not only foresee the Excellent End of my designed journey which moves my Will to undertake it but I perceive also the meliority of my choice above all thy Contra-proposals and I will use the same Understanding to direct me how I may obtain my End by which I am convinc'd it is necessary that I should persevere in the use of Means By this which I have said thou seest of what inconsiderable opposition those rubs are which thou hast put in my way to make the paths of Vertue unpassable and Return to Vice excusable No they make the choice of our Duty more commendable Obedience more noble and the Reward proportionable All Excellent things have difficulty annexed to them It 's a sign of Strength when a man is not overcome by such things as of their own Nature are apt to vanquish our resistances Do not think by the difficulty of some Means to make me slight that which could never be easily attain'd The Excellency of that End which I have propounded to my self is so transcendent that it sweetens the most harsh Means and makes any thing that doth further my design acceptable I am not one of those 〈◊〉 Cowards who when they are tempted think they are plac'd between a bare necessity of doing well and unconquerable allurements to do ill and then cry out feebly If 〈◊〉 〈◊〉 be sweet and not to 〈◊〉 necessary why is Nature so imperfect as to disobey the Law or the Law so severe as to hurt Nature Away with this witty 〈◊〉 Shall a man esteem his Duty impossible because it is easie to sin Or can any think themselves good whilst Vertue is unpleasant He is never necessitated to sin who is alwaies assisted by a Divine Spirit and a good mans temper is so form'd that nothing is so sweet as Obedience to which Tryal is no Contradiction but Evidence The fire refines true Gold but the metal which is discovered to be Brasse by the Furnace was so before It may be such counterfeit reasons as you have alleged will passe currently with such as are deprav'd with habitual Sin and have enslav'd themselves to irregular Passions but to
reason must be above them Here they like their duties and take their obligation from an habitual love of Vertue The Fear of Punishment prevailes not here for though Punishment be an appurrenance of Law and necessary in regard of some unjust persons who must by it be compell'd to do their duty or suffer to make Reparation and Example of violated obedience and they have such here as are fitly appointed according to the nature of each fault yet it is less needful here because the people count no punishment equal to the deserving of it So that the chief work of their Judges is to decide some doubtful Cases with an impartial Judgement and to make their definitive Sentence end all further Controversie with the power of their just Authority Here Phronesia making a little pause said Noble friends you will it may be expect that since I have affirm'd Theoprepia to be built upon so brave a Foundation I should be able to show you some correspondent Superstructure and that I will do immediately For those Holy Rules being inviolably kept by them have produc'd all the desirable Effects of good Government and made all orders of people among them as happy as the condition of this world will bear both by improving and securing all their Enjoyments and relieving the Infirmities which are common to them with all mankind as far as the comfort of Society with the best of Neighbours can give succour If I should speak of all Particulars I should weary you and my self but I will recount some few that by them you may judge of the rest Every man is sufficiently secured against Wrong among those which rejoyce to do good and esteem it but a small piece of Righteousness to do no hurt and who judge it unjust not to help others in every thing which doth not harm themselves The concernments of Soul and Body which divide our whole Man between them are carefully preserv'd by all Why should they wrong others in Body detract from their Name despoile them of their Goods by Force or Fraud when their own desires not to be so used would make their Actions odious to themselves as well as afflictive to others They will very hardly do Wrong who have accustom'd themselves to part with their Right which they can spare when they are through mistake wrong'd by others and though the case require some yet then content themselves with moderate Satisfaction They have a principal care of Souls to teach them Knowledg and improve them in Vertue by good Example They esteem this duty but a Gratitude in themselves because they have receiv'd the same Favour from those which are gone before them that they might be enabled and obliged to show it to such as come after them Their sorrow for others Miseries engageth them to further the Happiness which they desire by directing them in the way to it and by showing them how to escape the calamities of Ignorance Vice Youth Age Sicknesse and Poverty Because things of Immortal concernment are greatest they acquaint the Ignorant with the Nature and Duration of Souls and teach them so to order this short life as to attain the peace of a good Conscience by an early Vertue and constant perseverance in well-doing and so prepare them for a true hope of a happy life after a chearful departure from this world If any erre they show him his way when they see him sluggish they provoke him to his duty with strong Incentives if he offend they admonish him and if he be dejected they administer Consolation according to the nature of his Grief Because Children are born Impotent and Imperfect they endeavour to prevent such mischiefs as may be separated from their Nativity and because an excellent complexion of Nature is a great advantage to Vertue they are carefull of fit Marriages and good Nurses the Mother is always Nurse too if she be able to perform that office When their Understanding begins to come in use they are curious of their Education for want of which many that are ill born are worse bred and as they grow in yeares and come into the Confines of Childhood and Manhood and are lyable to the Vices of both states they use all possible means of their preservation and amongst the rest the vigilant eyes of wise and Vertuous Tutors who in Theoprepia are persons of good esteem and want no due encouragements They have a sufficient number of Schools at convenient distances by which the attainment of Knowledg and Goodness is unspeakably facilitated For they are taught to know worthy things as soon as they know any thing and their inclinations are ingaged to Vertue before they are seiz'd upon and ruin'd by habituall Sin Which is in my opinion a great piece of Prudence for from this practise they find a benigne influence to flow upon the whole Country whilst those which have learn'd do afterward teach others and give as good an Example as they have received The Theoprepians are great lovers of true Learning and all Ingenuous Arts and have better Methods of Study then most other places and so arrive at that height of skill in a few Months which others after the expence of many yeares scarce attain at last by reason of the Preposterousness of their Industry Their custom is when they perceive in any a particular inclination to some Art taking it as a probable Augury of special aptitude to consign them to that Study in which they usually prove excellent But as things are valuable according to their Uses and Means are rated by the Ends which they serve so the Theoprepians bestow their paines chiefly to improve their best Faculties that having accomplish'd them with the Knowledg of Tongues and the more Noble Arts they may be more able to advance the good of Mankind Their chief design is to make their Youth perfect in Ethicks that so they may be Prudent Religious and Good They inform them carefully in the Principles of true Logick and help Natural Reason with Artificial They industriously pursue the Knowledg of Nature that they may understand the Works of God and by them Him They are well vers'd in Mathematicks which Profession is honorable to the Student because it makes him serviceable to his Country They neglect not Agriculture because the Earth brings forth all things Knowing the several benefits of Converse with forreign parts they are expert in Navigation In short they encourage the knowledg and advancement of every useful Trade They make their Recreations of such things as have Art in them and pay the Rational part something for the Intermission of its more Spiritual Exercises and though they are afraid of Corporal pleasures yet they do allow honest and healthful Exercises of the Body to strong and active Constitutions In stead of those foolish playes of Dice and Cards by which Youth in other places makes a vain Consumption of their time by the Permission of their Uncharitable Parents who through unspeakable
of some that have risen from the Dead put them many times into such agonies that they would be glad to be assured of their Annihilation after this Life When they venture to think seriously which they dare but seldom doe they have such an unacceptable remembrance of what they have been and so much assurance that if there be any happiness afterward they shall have no share in it that to comfort themselves they vote That there is nothing after this Life These suffrages signifie indeed their strong desires but are no Arguments of a true Opinion concerning the Future state but that uneasie Temper of Soul which makes them wish so proves what I assert That they are not happy at present It may be this is true replied Apronaeus and if it be I confess that those whom you call Wicked are very unhappy yet it seems still a kind of slur to that Government you speak of that if they deserve that Punishment they have it not sooner It is something which you say of the former sorts of Tormeut which you have mention'd but they are invisible and so little notice is taken of them by others but if they were hurried to Execution as soon as they sin it would strike a Terrour upon By-standers but since Vengeance is so long in coming they are incourag'd to sin by delay Good mens Hopes are weaken'd and they are ready to say If God neglect his servants why should they worship him Justice is blasphem'd and the Force of Law enervated If some happen to be struck sooner it is but as Thunderbolts fall by chance And who can imagine but they do for they often cleave a gallant Oak and sometimes tear an useful Sail or kill a harmless Traveller when those which sin boldly arrive at gray Haires without any considerable Misfortune and in appearance die peaceably Poor Apronaeus said the Prince smiling what slight devices art thou constrain'd to use to support a false plea Must there be no Providence unless those which sin be presently Condemn'd and immediately Executed Those which sin are alwayes Condemn'd and God is so merciful that he thinks it punishment enough that for a while they carry their heavy crosses to which you would have them presently nail'd He is 〈◊〉 Gracious that he doth usually respite their irreversible Doom in expectation of Amendment and so both saves sinners and teacheth those which look on to imitate his merciful Example Those which have deserved the blow fear that he will strike too soon and shall any be weary of the Divine Patience which comforts others because they love to see sinners fall I must also tell you Apronaeus that he is not so gentle as to neglect Justice God doth make Examples enough in every Age to let all the World see their danger and though some be spar'd that deserve present Punishment it is both a Glory to his Forgiveness that some of those which escape Repent and if he let many go in 〈◊〉 of their Emendation may he not as well and much better doe it then a General decimate his Regiments for a Mutiny of which they are all guilty God is not endamag'd by delay those which continue their Rebellion can never get out of his reach he is not willing to dispeople the Earth by sudden Executions But because men are apt by long Impunity to imagine that either they are not obnoxious or that none regards what they doe God many times is forc'd to confute their Imaginations by Great Plagues Pining Famine Cruel Wars to unburthen the Earth of its wicked Load and takes away such as had too long oppress'd Vertue and supported Wickedness with the most vile Examples by which means he shews both how unreasonable Sinners are whom no forbearance will reclaim and how just he is when he useth severity because those which suffer it sinn'd so long against one that was loath to punish and by his Punishments asserts his Providence By some words which you have deliver'd you seem to be willing to think Apronaeus that God doth not manage his Justice with Prudence because he doth not inflict all Mulcts upon the persons of sinners But must this piece of his Goodness also be made an Argument against his Providence and shall we think he doth punish by chance because he is mercifully Just Was it not esteem'd a Favour to the Persians when their Emperour commanded only their Turbans to be beaten Did the World use to grumble at the Charge of their Sacrifices when God requir'd only a Beast for a Man But I spare to urge this any further because those which are ready to sink must be permitted to catch at Reeds Here Apronaeus made such a pause as signified that he had no mind to proceed any further but Diaporon craving leave to continue the Discourse added I have so great satisfaction most Excellent Prince in your Answers to the Objections which Apronaeus hath made that I have nothing to renew a Reply yet other things which he hath not quoted disturb my belief in this Point For if God be Almightily Good and Rule this World by an unerring Prudence how came this Unlucky thing Sin which 〈◊〉 so much trouble into it You say it is Evil and assert that nothing but Good comes from God whence is it then What did some envious Anti-God put this flaw upon his Work There is no Question replied the Prince but Sin is Evil for nothing else doth properly deserve that name and it is as indubitable that the most good God is not the Author of it and yet to defend his Honour we need not run to that old Fable of Oromasdes and Arimanius whom the Ancients not knowing how otherwise to answer the Question concerning the Original of Evil set up as two Gods and made one the Author of Good and the other of Evil for this matter is determinable by ascribing Evil to its proper Cause which will clear the doubt and reflect no disparagement upon the All-Good God Men brought in Evil by the foolish abuse of that Free-will which God had given them It is the Glory of the Creatour that he could make such a Noble Automaton as Man who moves spontaneously and according to an innate Liberty of Election determines himself to his Actions He put this Liberty into the hands of an Intelligent Creature whom he both made able to know that which is Good and fitted his Nature to the Love of it He made it so much his Interest to be Obedient that he promis'd him great Rewards for doing small Duties unto the performance of which he gave him sufficient Assistance He told him wherein Evil consisted forewarn'd him of its mischievous Nature forbad him to introduce it and by a most rightful Authority threaten'd him severely if he transgress'd the Orders which he had receiv'd But Man by a perverse abuse of his Freedom chuseth that which is worse will not take pains to distinguish that which is truly Good from that which is
receives the delightful mixtures of Colours the symmetry of well-cut Figures with the variety of graceful Postures and Motion which she represents to her self by a Convex glass made in an Oval form In the Ear she lies Perdue making Observations of Noise whilst all sorts of Sounds beat upon her Drum as they march through those hollow Caverns in which is plac'd the rarest Echo in the World She useth the Nose not only as a Sluce to drein the Head but hath made it also an In-let to the pleasure of sweet Odours By the power of Feeling which is spread over all the Body she sits like an Arachne in the midst of her Loom and is well aware of all Motions which are made in it and is awaken'd by every new impulse to stand upon her Guard She hath bestow'd the office of Taster upon the Palate and because it is not fit that any hurtful thing should enter into the Stomach she hath assisted it with three other Senses in the performance of its duty Lest the stock of life should fail Nature being at a continual expence to maintain it she hath appointed two faithful Monitors Hunger and Thirst who in due seasons forget not to call for fresh supplies In the Mouth which is the first room where her Provisions are bestow'd she hath appointed two rows of Teeth to rough-grind the Meat that it might be the more easily digestable and put an Epiglottis to cover the passage which leads to the Lungs lest when we drink the Liquor should mistake its way and go into them Prudent Nature knowing to what narrow limits of Duration we are destin'd to prevent a general decay which Mortality threatens hath commanded the Individuals to propagate their kind and to make it possible hath contriv'd a proper distinction of Sexes and render'd the Obedience desirable by a love of Posterity and other sensible endearments It were too tedious to discourse of that amicable conjunction of Heat and Moisture by which Life is preserv'd in the Body like Light by Oil inflam'd in a bright lamp or to detain you any longer in the Contemplation of other parts of the Body and to speak of the Offices of the Stomach Liver Lungs Diaphragm Spleen Gall and Reins and to shew how fitly every Vessel is plac'd for its use because I design not to reade an Anatomy-Lecture The wisdom which appears in the least member is so great that the Dissection of a Finger or a Toe hath discourse enough in it to convert an Atheist but that for his disingenuous obstinacy he is condemn'd to continue such as he is Though I possibly have wrong'd my Argument by making no better an explication of Mysteries which you cannot but perceive to be so great that they are no proper subject for an ordinary Eloquence yet by that which I have discours'd you may imagine what those rare Anatomists would have said who have often taken this excellent Machine in pieces that they might more fully discover the Divine Artifice by which it is put together But having said thus much of the Organs of Sense which appear in the Body I will also adde a short Discourse concerning the Nature of the Inward Faculties of the Soul and so conclude this Argument God in all his works doth usually perform more then that which ought to be esteem'd enough that we might not be able to make the least pretence that he comes short in any thing This is so manifest in those rare Powers which he hath bestow'd upon the Soul that we need no further proof The chief of these noble Faculties is our Understanding by which the Soul both takes notice of it self and so enjoys the great pleasure of a reflexion upon its own Being and is admitted to the Privilege of knowing its own and the World's Creator and honour'd with the Contemplation of all things and when it pleaseth views their Properties Repugnancies Agreements Symmetries and Disproportions by an active Reason discourseth it self into great perfections of Knowledge and by a sagacious Collection of various Rules entertains it self with the Invention of profitable and delightful Arts. By Liberty of Will a man is made Master of his Actions and put into an honourable capacity of offering to his Maker voluntary Sacrifices and enabled by the choice of his Duties to please that God who values none but willing Obedience That we might be well guided in the choice of fit means for the attainment of that last End which is the chief Good of our Souls God hath written practical Rules on our Hearts and set that tender Principle Conscience as a constant Spie upon our actions to attend us in all places and hath made it so much his Care to hinder us from Sinning that he hath constituted us Witnesses Accusers and Judges to our selves God did not think it fit to make us immutable yet lest we should fall into errour by too sudden resolutions he made us able to Deliberate and since usually we doe nothing so well but it may be mended he gave us the power of Animadversion that by reflecting upon our selves we might recal what we had mistaken by Second thoughts and meliorate that which was not so well done at first by after-endeavours We arrive at Knowledge but by degrees and therefore ought not to forget what we have learn'd in reference to this necessity God hath bestow'd upon us Memory as a faithful Secretary who lays up our Notions in safe Custody and brings them forth as we have occasion to use them By due improvement of these Faculties God hath enabled us to furnish our selves with store of useful Observations and so make our selves possessours of Prudence that great Directress of Humane affairs by which we are taught to govern our selves in all conditions of Life to respect Time Place and Persons in our Deportment and to keep a decorous Correspondence with all Circumstances of Action I should adde to these the power of Imagination which really is of such a strange Nature that it is an hard matter to tell you what it is only thus much I may say that when the Soul is dispos'd to take pleasure in a free Air she is carried by quick Phansie as in a light Chariot over the tops of highest Mountains cuts the Clouds wanders amongst the Stars and traversing a course downwards on a sudden ranges through Forests alights upon the Sea-shore dives into the Abysses of the Ocean and not being satisfied with the various shapes of Real Beings makes as many more Fantastical Forms of her own The Imagination pleasing her self very much that she is able to lead the Mind such a wild Dance till the Understanding wearied with her toying commands her to return and having got her home fetters her restless Activity with the drowsiness of Sleep which yet is able to hold her but a little while Besides all these Gifts to complete the Dowry God hath given a Power to the Spiritual part to move the Material by which
All Created things are destinated to some particular Use and have distinct Properties by which they are fitted for their several Ends and those Properties are the Excellencies of every Creature The Nature of a Man doth by many degrees transcend that of most other Beings because he hath higher Principles by which he is fitted for more noble Actions Those Innate Notions of Truth and Goodness are plac'd in his Soul as Fountains of Law from which he is to take direction concerning the Government of his Life Truth and Goodness are Eternal Things and therefore subsisted before we were born but when we come into Being we find the Notions of them imprinted upon our Minds that is our Natures are such that as soon as we come to have the use of our Faculties by the exercise of our Reason we are forc'd to acknowledge their Existence and perceive their Usefulness and so are as it were born Guides to our selves being enabled to draw such Conclusions from these Natural Sentiments as make sufficient Rules for our Actions and are encourag'd by mighty Perswasives to doe that which is Good being convinc'd of the Excellency of Vertue by the Natural Testimony of our own Souls By this you may understand that Vertue is a just Conformity to our Inbred Knowledge a Correspondence with the Dignity of our Natures and a Pursuit of those worthy Ends to which we are not only destinated but naturally oblig'd 'T is true reply'd Medenarete I have often heard such things pronounc'd concerning Vertue but I alwayes esteem'd them rather as Witty sayings of eloquent Philosophers then any convincing Assurances that Goodness is a Reality Men do usually talk of the Difference of Good and Evil and say that it is indispensably unjust to hurt an Innocent person that a sense of Gratitude is natural to all Men and some such other things But I have heard it affirm'd that these Notions are only Qualities which dispose men to keep that Peace in the World of which they have a beneficial share and that they are not obliging Laws till they be so constituted by the Civil Sanction of a Supreme Power and that men do then yield Obedience to them only for fear of Punishment and so have no other Motive to those which you call Vertuous Actions but Self-love It is manifest also that notwithstanding all that which you say of the Natural Sense of Good and Evil implanted in our Souls yet men are very different in their Opinions concerning their Definitions and notwithstanding that irreconcileable difference between Right and Wrong which you believe to be Real the greatest part of the World do confound it in their Actions I might adde also that some who are esteem'd Vertuous are so far from being of your mind that they make no scruple to say that God if he pleas'd might command that which is most Evil to be Good If these Allegations be true it follows that Obedience to Holy Rules is a thing only founded upon respect to Self-interest that Vertue is not a thing of an unchangeable Nature and that the Obligations to observe the Differences of Good and Evil in our Designs and Actions is not so indispensable as you would make us believe I know very well said Aristander that many such things use to be objected against the Nature of Vertue by those who speak against Honesty to shew their Wit and disparage Goodness because they have no mind to practise it But I can easily shew you the Falshood of these Pretences if you will have the patience to entertain a little more Discourse concerning this Subject I shall be glad to be so oblig'd reply'd Medenarete and if there be truth in that which you say concerning Vertue I shall willingly profess my self an affectionate Friend to that which hitherto I have not much regarded Very well said Aristander I shall endeavour to demonstrate that the Nature of Vertue is Immutable that the Difference of Good and Evil cannot be chang'd and that the Reasons of Moral Duties are Eternal and so give you a clear notice of the Vanity of your Objections The unalterable Congruity which is between Vertue and reasonable Souls appears by the Essential Inclinations to Moral Goodness which God the Author of our Being hath implanted in our Nature and by this that many Vertuous Dispositions are fair Resemblances of the Divine Perfections that others are Appendages immutably proper to our State all highly Perfective of our Being and that a just Conformity to those Rules which correspond with these Principles is so necessary to our Happiness which consists in a quiet Repose of Mind and a serene Delight in the enjoyment of our selves and God our chief Good that it is impossible to attain it by any other means These Assertions are of such moment as to that Satisfaction which I would give concerning the nature of Vertue that I must crave leave to explain them with a larger Compass of Words and so make the truth of them all more apparent It is as natural for men to form their Actions according to the Notions of Moral Goodness which are in their Souls as it is to see with their Eyes and we ought as well to suppose that these Inward Laws were given us for the Direction of our Life as that our Tongues were bestowed upon us that we may Speak It is as easily possible for men to become Rats and Toads as to put off the Obligation which is laid upon them by God to observe Natural Righteousness Neither is the Congruity which Vertue hath with our Souls more alterable by any extrinsecal Power then the hour of the Sun 's Rising is determinable by the Word of an Emperour Laws can no more render Vice agreeable to our Constitution then they can make Seconds and Sevenths in Musical Compositions to sound as Harmoniously as Thirds or Fifths An Artist may as soon frame a Quadrangle consisting only of three Angles as make Ingratitude commendable And a Physician may as rationally pronounce that a man distress'd with a Fever is not sick as affirm that there are no Torments of an Evil Conscience Whosoever will seriously consider it may plainly see that the Nature of Vertue is unalterable and that it hath an Essential Connexion with our Souls for there is an Eternal Reason why that which is good for Men should so bealwayes These Holy Rules took not their Original from the Appointments of our Parents the Pleasure of our Tutors Traditions receiv'd from former Ages or Imitation of present Examples but are the general Dictates of common Reason which whisper unto us from within whether we will or no that they are Good in their own nature These Laws are of an Ancient Date not made in the Reign of such and such Kings or in such a Session of Parliament but as old as Humanity and of themselves obliging antecedently to all Positive Commands It is true Princes should enter these amongst their Statutes and because they are immutably Good
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