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
a more firm credit to Divine Revelation I am not of that facile Faith which makes men believe that for which they have no rational ground and to every thing which can show that my Brother never denies Faith-We do both of us fear that such as cavil at any Divine Revelation are either dull in their Understandings or vitiated by some perverse habit of Affection and we can name many who have been counted Philosophers who scrupling at these things have given credit or at least pretended to do so to others far more unlikely Is all this true quoth Bentivolio to Alethalogus who ftood by Yes Sir quoth Alethalogus For though I pretend to Reason yet since I grew acquainted with Revelation I find no cause to complain but much reason to rejoyce for it doth clearly direct and strongly assist my Faculties in the attainment of that which my Nature doth most rationally desire It doth present such noble Truths that I cannot entertain or improve my self better then by devoting my mind to the Contemplation of them I perceive then quoth Bentivolio that you are not so in love with your Philosophical Authors but that you have reserv'd good affections for the Book call'd Hierographon Alas Sir quoth Alethalogus it is not the first time that this Question hath been put to me by such as have received false information concerning my temper of Mind and course of Studies Those Heathen Books which I esteem at a higher rate then those who undervalue them because they never read them or have heard others speak against them do fall short of these Divine Writings both in that most of them give but a doubtful notice of Felicity and all of them discover a great imperfection in the directions which they give for the attainment of it So that what was desirable before to my Nature and probable by such Arguments as I could frame is now fully credited by me for the sake of Divine Testimony What was granted as possible before is now revealed to be What I did but wish formerly I do now believe the doubtfulness of my guesses being taken away by the certainty of God's positive declaration By this help I can determine my Belief which unassisted Nature could not do because it did not know the mind of him that made Nature besides this I can perform that which I could not before because I had not such instruction or incouragement That you may not retain any doubt of me in this point I will be more particular in my discourse The Philosophers were very uncertain in their Opinions concerning the Reward of Vertue Some of them assign'd none to it In which they were sufficiently to blame for will any man undertake a long Journey in which he must suffer many Inconveniences having propounded to himself no valuable Recompence of his paines Is any person in the world so foolish as to set no other end of his Travaile but that he may be wearied Others indeed assign'd a Reward to Vertue but with such uncertainty of being attain'd that it would not answer the Objections nor support the industry of such as should endeavour for it For when a man should have taken all possible paines to become Vertuous they could not assure him that he should be Happy making Felicity to depend upon worldly Prosperity and openly asserting that if that fail'd the most Vertuous man would become Miserable and therefore durst not pronounce him Happy before his death not knowing but that he might become unhappy before that time It 's true some of them knowing the Uncertainties of this world did more wisely place their Felicity in the securities of an Immortall state in the other and took the paines to write Books to perswade men to believe the truth of their Opinion But besides the weakness of many of their Arguments which were far enough from Demonstrations and capable of Objections hardly to be answer'd by them they themselves did speak so doubtfully sometimes of their own Faith that it must needs make the belief of others to stagger It was an Opinion which they wish'd to be true but many of them were not assur'd but that it might be false As any body can see a vast difference between beautiful Speculations and a firm Faith so their desires which produc'd in them some raw hopes of Immortality were so chill'd for want of certain Revelation that it was very difficult to ripen them to any vigorous Expectation The Great Tully who talk'd of a foresight of Immortality doubted whether the acceptablenesse of the Opinion had not made him believe an Error and in stead of proving it to be a Truth he was fain to say only this That the pleasingnesse of this Faith made him not only willingly to believe but also firmly to resolve that if it was an Error which did so delight him he would not be convinc'd of it while he lived I know not what made the excellent Socrates say at his death That he hoped to go to good men but durst not affirm it too confidently But peradventure it was only his Humility and knowing that there were two contrary states in the other world he doubted whether he was worthy to enjoy the best It cannot be denied but that some were very confident of the truth of this good newes and that not only single persons as Cato and Cleombrotus but some whole Countries as the 〈◊〉 instructed in this point by Zamolxis are reported to have slighted this life in hopes of a better And others as the Pythagoreans and the Platonists were so well assured that an Immortal enjoyment of God was their Happiness that they esteem'd their life below not worth the having but as it referr'd to a better by way of preparation But how few were they in comparison of the vast multitude of incredulous Philosophers of whose vitious lives I cannot but think their unassurednesse in this matter to have been a great cause Being no better ascertain'd concerning their Reward they must needs want sufficient Motives to Obedience and being destitute of a steddy expectation of Immortality they could pursue Vertue but a little way For when the sweetnesse of Allurements made a strong Tentation to return to Vice by a gust of offer'd Sensuality how should they but faile as to a power of abandoning present Joyes though they were besmear'd with sin who did not much expect any future Compensation of their Self-denial When Aristotle said that Young men were not to be admitted to his Moral Lectures did he not tacitely confesse that he had not perswasions strong enough to subdue their vitious Passions I might also adde here the Diversity of Opinions concerning Felicity found amongst those which could not but think that there was some such thing Whilst one said one thing and another another the By-standers would be apt to think that there was no such thing as Happinesse since those which pretended to be the wisest men in the world could not determine what it
where the Sea presented it self he perceiv'd under saile a great 〈◊〉 of Ships with the advantage of a prosperous gale making way into the Haven and he would certainly have concluded that those Vessels came to setch away the surplusage but that he remembred in the Port where he first landed they came from other parts of the World laden with Goods of sorreigne growth in great Quantities as rich Wines excellent Fruits good Corne and with these Silks and Stuffs 〈◊〉 and Jewells Thereupon he imagin'd that provident Nature had appointed this Island as the Magazine of her Treasures and having lay'd up all the riches of the World here as in a Store-house that they might be secure against a general Dearth had moated it round and strengthen'd it with a wall made of Sand and Water besides a floating Bulwark that was removeable to any place as occasion serv'd In the midst of these thoughts he went down the Hill to know if the Inhabitants equall'd the Place but before he came at the bottom he found that they did not make that use of the Divine Goodness to which they were abundantly obliged for he saw presently what he expected never to have been in a little Cave or hole in the side of the Hill a miserable couple lying upon the ground which were Husband and Wife he was call'd 〈◊〉 she 〈◊〉 and whilst he stood astonish'd with the misery of their looks which were so wan that no body could 〈◊〉 by that which appear'd in their faces that they were alive there came in two Children a Boy and a Girle his name was Therodes hers 〈◊〉 They were naked except where Nature is ashamed to be uncovered their carriage 〈◊〉 only they could speak Upon so sad a sight he could not abstein from teares mingled with a passionate Exclamation against the uncharitableness of mankind These were some of his words O 〈◊〉 Covertousnesse thou hast no pleasure but in too much nay it is a pleasure to thee if others have too little Cursed roote of Inhumanity which hast taken away the Commiseration of others sorrowes Thou hast of Hell hast harden'd the hearts of men which are naturally soft T is thou hast let that ill favour'd Hagge 〈◊〉 into the Word Thou hast brought in the poore to fill the World with Discontents and Curses against God whom by thy perswasions they believe to have taken no 〈◊〉 of them Thou hast made them to envy and hate those which are better provided for then themselves which they would never have done but that they see them destitute of Charity Thou 〈◊〉 forc'd 〈◊〉 to rise out of Hell and to associate with the Needy who steal that they may not starve unreasonable Desire which hast so besotted men that they have forgot Civility understand no proportions of Competency nor can trust God though they do see him Thou perverter of all Good God hath provided more then enough to supply the wants of all his 〈◊〉 which made them knew how much they would lack and hath given perfect directions concerning the use of his provisions which if they were observ'd would turn Misery out of the World O Enemy of 〈◊〉 Charity that great band of the Universe which if it were broke would cause the Heaven to sall in pieces The trouble of this unpleasant Meditation was broke off by the coming of a sprightly youth which made haste up the Hill and calling at Lazarillo's Cave said Lazarillo my name is 〈◊〉 and I am sent from a Charitable Lady which dwells not far off who hath heard of your afflictions to bring your Wife and Children to her house where she will take care of you all Bentivolio startled at such an unexpected accident and being one that counted all mens Happiness his own as much pleas'd with hearing the acceptable contents of the 〈◊〉 as the poor folkes to whom it was directed presently accosted the young man whom he could not but love for that blithe chearfulness with which he delivered the Expressions of his Ladies Charity and ask'd him how his Lady understood that these poor folks dwelt in this wild place My Lady said Hermagathus hath a sincere joy in relieving the wants of the poor and that affection will enable any to discover where they are Bentivolio ask'd him how he knew the way to this place or whether he had been here before or no. No said Hermagathus for my Lady hath not been long in this Country but I have gone many such errands and whithersoever I am sent she alwaies gives me such perfect directions that I never lose my way Upon this Hermagathus looked round about to view the Cell and seeing nothing but a little Book in the Rock side for that was all the goods they had except an earthen Pot in which they boyl'd Rootes and Herbs he ask'd them what it was They said they could not tell Now it was an old Prayer-book of their Grand-mothers and Hermagathus bad them bring it with them for his Lady would have the Children taught to read it So having told them his Ladies name and given them directions to find her house he left the poor people who began gladly to prepare for their journey Bentivolio hoping to gain some intelligence of the Country from this young man however desirous to be inform'd more fully concerning that Excellent Lady went along with him pretending that his journey lay that way as indeed it did for he desired to see nothing so much as those surviving examples of Charity which were yet left in the Unmerciful Age. Hermagathus not a little glad of such Company express'd an extraordinary but very real desire of knowing whether in any thing which he could perform he might make himself lesse troublesome to so Noble a Companion You need not doubt your acceptableness to a lonesome Travailer said Bentivolio but you may also greatly oblige me if you will give me a larger accompt of your Lady her House and the manners of it That I will do with all my heart replied Hermagathus And by this time they were come to the brow of a Hill from which they might easily discern the Houses and as they walk'd along in sight of it Hermagathus began thus Upon the further side of that pleasant River stands my Ladies House it takes as you see the advantage of a little Ascent the way which leads to it from the River is pav'd with smooth stones it hath a fair Frontispiece and may be seen at a great distance the Gates are broad and stand alwaies open they lead into a fair Court where two Servants constantly attend to conduct all comers into a large Hall where the Steward of the house takes notice of their respective Conditions and makes provision for them according to their several necessities The House is two Stories high the Lower is appointed for Offices the Upper is divided into two parts with a fair Gallery between the Divisions upon each side every Guest hath a Room by himself furnish'd with
so vile a person I ever esteem'd Justice to be founded in Goodnesse because Punishment was invented by God as a Guard to Righteousnesse and since Impunity would drive Goodnesse out of the World and make it unhabitable for Righteous and Meek persons I count that Indulgence by which Malicious persons are saved from suffering to be an injust punishment inflicted upon the Innocent Clemency indeed is an incomparable imitation of the Divine Mercifulnesse but it must be exercis'd in due instances or else it may degenerate into Cruelty If there were no occasion to strike at any time the sword of Justice was made in vain Those who have lived to destroy the publick good of mankind ought by their Death to make a Compensation for their Wrongs and as they are no lesse odious to God then men because they do notoriously rebel against his Government we are not to think that he hath taken so little care of the welfare of his Creatures as that he doth not allow and require the removal of such Monsters In this respect therefore I see nothing that doth discourage my hopes of Erotocleus his restauration and I trust the particular way which you have not yet mention'd is not of such an unhandsome nature but that a good man may make use of it Unto this Kalobulus answer'd Our forces are not so numerous as to storm the strong Tower of Forzario and if they were we might not make use of them for we have learn'd that Just men can then only warrant their actions whilst they are regulated by known Lawes and though when others break them one that is wrong'd may suffer honorably yet he cannot violate them himself whilst he seeks reparation but his endeavour will be sullied with Injustice Our Law permits not one Subject to demand satisfaction of another in that way The means which I thought of is allow'd by Law I confesse but I believe the Execution of it is as unsuitable to the Mercifulnesse and Patience of your disposition as it is contrary to our desire that you should undertake it It is this When any person is wrong'd and by the Violation of Law unjustly suffers the losse of his Life and Estate the Law permits any man that is not a-kin to the party wrong'd nor concern'd by friendship nor ever had any quarrell with the person who did the wrong out of mere love to Justice to challenge the Violator of Law to a single Combate in which if he be kill'd the former sentence of the Law is revers'd If this be all the difficulty quoth Bentivolio I doubt not but to satisfie you and my self as to the honorablenesse of the undertaking and with God's help to procure satisfaction to Erotocleus by the good successe of it I perceive your scruple is the Unlawfulnesse of Duells which as they are commonly practis'd I do as much abhor as you do and think that they are infinitely below the Temper of a Gentleman and a Christian. As they rise for the most part from dishonourable grounds so they proceed by unreasonable means Who knowes not that though Honour is talk'd of as the reason of the Challenge that the true occasion of the quarrell was but some slight affront receiv'd in a Taverne or some such place Those which had not the Wisdom and Vertue to avoid unworthy actions must needs pretend to a generous Choler which will not permit them to live unreveng'd of such wrongs as peradventure they procur'd to themselves Having never understood what true Courage signifies much lesse express'd it upon any just occasion they undervalue their lives which are not worth much that they may be Masters of other mens as uselesse as their own and think it a Bravery to rush upon Damnation but durst never expose themselves to the hazards of a publick service to save those who are more worthy to live then themselves Such Persons as have abandon'd Patience devested themselves of Humility cashier'd all inclinations to Forgivenesse and count the neglect of Revenge Cowardise must needs find the belief of their Salvation impossible if these things be other then Devilish qualities And whilst they look upon it as an ungentile thing to suffer wrong they never scruple the doing of it though that be a hundred times more base and they stand so upon a false notion of Reputation that they cannot endure to be thought patient that is they undervalue the estimation of God and the opinion of Wise men because they are unwilling that a few Fooles should take them for Cowards The Heavenly Angels might with as good reason be angry because many times in great buildings they are represented by little Boyes with wooden wings They have another humour of which I cannot but take notice and that is These Bravado's will take it in great scorn if you should not think them Christians whilst they ridiculously take their name from him whose nature did abominate such practises and whose Life and Death was the most perfect contradiction to such a lownesse of Temper that can be imagin'd They should rather derive their Pedigree from Lamech who would not stick to kill any body for the least scratch of his skin By this which I have discours'd Kalobulus you may perceive how unwilling I am by my example to patronize those murderous Duells in which hot young men engage when Wine Women and mutuall provocations have begun such quarrells as accept of no determination but by the sword No I undertake this piece of Justice only as the Magistrates servant warranted by Law which at present needs this Vindication without any desire of Revenge for I have suffer'd no Wrong but to take off the guilt of Philapantas his blood which lies upon Argentora that he which afflicted the Good in his life may 〈◊〉 the Wicked by his death and by this means which is all that is left to right Erotocleus Kalobulus perceiving the zeal of Bentivolio's Good will nothing doubting his skill in arms assured of the Justice of the Cause by his own Knowledg and convinc'd of the lawfulness of the redresse propounded by Bentivolio's discourse struck with admiration by the Contemplation of his unparallel'd Accomplishments replyed that he could not but approve of his 〈◊〉 design undertaken with so much Wisdom and Valour But do you think Forzario will accept a Challenge said Bentivolio There is no doubt of that quoth Kalobulus for he loves to fight with any body and is possess'd with such great thoughts that in Comparison of himself he despiseth all the World And withall he desir'd Bentivolio to permit a Second to attend him to which he agreed And whilst Kalobulus was consulting with himself whom to appoint Thrasymachus whispering in his eare desired him to nominate himself which his Father did and pray'd Bentivolio to accept of his Sons offer who was ambitious to serve under so great a Captain in the behalf of Erotocleus Bentivolio giving great thanks to the Young Gentleman call'd for a Pen and paper
into Religion men will be apt to take it for an old-wivestale or a fabulous Superstition invented by brain sick men and those that are initiated into your mysteries being taught to believe any thing will as easily believe nothing and by being religious after this fashion will be effectually disposed to Atheisme for when they examine their Faith they will find that in truth they only believe for fear or professe that they do for worldly regards but that they have no reason for what they hold Ingenuous men are govern'd by the Divine light which shines in their Souls by which they know that God cannot do that which implies a Contradiction and upon the same ground they assure themselves that there was never any such Feast You affirm unreasonably that the Body of your King which is but One may be in divers places at once that it may be a thousand miles remov'd from me and yet but the distance of a hand-bredth at the same time and so you make the same distance greater and less then it self For if he be corporally present with me at his Feast and after the same manner with another at a thousand miles distance from me the same Longitude will be shorter then it self You deny not but his Body is in Heaven and you affirm it to be in a Chappel upon Earth at the same time so that if you draw a line from the same point of my Hand to the same point of the King's Body which is the same line because it is a straight line between the same terms the distance will be but a yard long and yet reach many hundreds of miles which is a plain Contradiction Your Monster hath another head also no lesse deformed then this for your Transubstantiation doth suppose one Body may penetrate another whenas all the world have confess'd it to be the nature of Bodily substance to be Impenetrable and ever since that Propriety was stamp'd upon its Essence by the Creator each Material Substance doth stoutly and irresistibly keep it self from being penetrated by another So that whilst you report that the Viands were transubstantiated into the Flesh and Bloud of your King you would make people believe that either he had no true Body when he made that Feast or at least that he hath not now You say to make the wonder the greater That the whole masse of your King's Bloud is in each drop of Wine and that every Crum of Bread is converted into the whole Body not one Crum into the head and another into the feet and so the Whole is thrust into every Part which doth necessarily infer a Penetration of Matter which can no more reasonably be affirm'd then Contradictions can possibly be reconcil'd This Contradiction is swell'd with another for whilst you allow the Convertiblenesse of one Body into another without the destruction or augmentation of each other you grant leave for an absurd Inference which is That Body may be without Space or which is all one Extension for Space is Extension Since therefore the Essential property of a Body is Extension into Longitude Latitude and Profundity your Transubstantiation and Consubstantiation are confounded with this absurdity That a Body may be without Space and that Extension may be not extended Therefore Gentlemen since our Master's Body is in Heaven and that he hath told us he will not return to Earth till he come to restore this miserable world and hath appointed us to commemorate the love of his death by the renewall of his holy Feast where each dish is a Symbol of better things then any fleshly eye can see let us receive the benefits of his Divine presence by an humble Faith without this quarrelsome dispute for the bold determination of the manner of his being there So shall we who are now divided by that which was appointed to unite us become again a holy Synaxis and in stead of offering a ridiculous sacrifice we shall celebrate an acceptable Eucharist When Erotidius had sate down Lucanius rose up with an intention to speak further concerning Erotidius his Arguments but Therulus netled with the former discourse prevented him saying Hold thy tongue Vain Man thou wilt consent to his silly talk dost thou not see him so ignorant of the Nature of Faith that he will not believe Contradictions After those words he went out of the Room saying I will talk no more with such Asses Bellarmo took the opportunity to wave an answer with pretence of great wrath and went away to the chief Governor of Exosemnon to give him an account of what had pass'd How he reported the discourse I know not but in recompence of his ill-bestow'd Zeal in such a pitiful cause he received a Red Hat As soon as they were gone Erotidius guessing Lucanius to be inwardly vex'd as far as outward Looks are significations of the Mind ask'd him the reason of those immorall passions which had been entertain'd that day by such as boast themselves to be Christians and look down from the high battlements of Spirituality as they call it upon the Holinesse of Morality as a poor low thing pretending in their own more rais'd spirit transcendently to contain whatsoever is good in it as the Reasonable Soul doth the Sensitive Faculties adding withall that such irregular expressions would not be kept secret but be improv'd to the greatest disgrace whilst they were divulg'd by such adversaries as they had who were not so heedlesse as not to make use of such fair pretences of accusation To this Lucanius answer'd not without a fretful peevishnesse that he understood no great reason for such carriage only he knew that by a just though most dismal Judgment they were predestinated to these distempers so rising up with that cholerick haste that he overturn'd his Chair he went away Erotidius sitting still in a posture of extreme grief pull'd his hat over his eyes and wept heartily whilst the teares ran down both his cheeks so fast as if each tear had been pursued by his fellow and that one eye vied drops with the other Urania taking notice of his passion came near and demanded the reason of his sorrow Alas Madam said Erotidius I would gladly with these waters quench the unchristian heates which you saw just now kindled and to these teares I would willingly adde my Bloud if by that I could wash away the guilt of these foul distempers Come Erotidius said Urania grieve no more you have done your best be patient till they repent of their follies Come along with me and I will carry you where you shall hear other matters discours'd after another manner Now she intended to conduct him with her Company to Theoprepia into the sweet vales of Sophrosyne where divers Virtuoso's did daily meet and with most excellent Understanding discourse upon the most profitable things knowable As they were leaving the Room a company of illiterate fellowes but more fierce then the former would needs renew the Disputation and
have said too much in their Commendation but there is none which ever saw them and was in their company but will either be angry or sorry for the imbecillity of my Wit finding the Encomiums which I have bestow'd upon them to fall so exceedingly short of their transcendent Worth I have the rather committed this short Delineation to writing because I suppose that other sorts of Painting are onely able to express but one half of Beauty and that the far worse part and because I think the two Sisters in this representation are so far beyond ordinary Exemplars that many Ladies would think themselves very handsom if they were like them and of this I am sure that in all places it is not easie to meet with such as are equally made up I know it is no hard matter to find many which are grac'd with an elegant form of Body pleasing features of the Face an amiable sweetness of quick Eyes Heads cover'd with fair Hair smooth Hands parted into delicate Fingers ending in a round littleness and in short adorn'd with proportions of Bodily parts so exactly measur'd and lively colours so well plac'd that they might sit to Painters as Original Copies of rare Pieces of Humane Form and yet many of these Beauties are so deform'd with evil Dispositions and dishonourable Actions that the excellency of their bodily Composition is spoil'd by an ill-agreeing connexion with a vicious Soul for which they have been not unfitly compar'd to the Ancient Temples of AEgypt which are fair outwardly being large Structures built with choice Stones but if you look'd inward instead of a God you should only see an Ape a Crocodile or a Serpent And yet how fondly do some dote upon these empty showes esteeming a well-colour'd Skin or handsome Gestures above Excellency of Manners Modesty and Chastity and those other Vertues which constitute a great Soul I call it Dotage for the folly is no less ridiculous then if they should be enamour'd with their fine clothes or prefer the fashion of their new Apparel before the comely shape of their Bodies But I must return to my Story Amongst those many Diversions which the Travellers enjoy'd in the conversation of these Noble Sisters I must not forget one which they esteem'd above all the rest It was a Summer-house which Theander had built near the Head of a pleasant Spring which running under it made the lower Rooms cool Grotta's and was adorn'd by a neighbouring Grove which grew hard by it As soon as they were told that Theander made this the Receptacle of his retired Life they were affected with a singular pleasure for we are apt to be mov'd I know not how with the very places where we find particular remembrances of those brave Souls whose Vertues we have admired and seem to see those great men when the Houses where they dwelt the Rooms in which they discours'd and the Tables where they sate are before our eyes Here Theander was constantly to be found not sleeping away his Time or wasting it idlely with vain pleasures as the soft Gallants of Rome trifled away their Lives in the Gardens of Tarquin no Theander and many Virtuoso's which daily frequented his House convers'd in these Privacies as the Great Tully did with Atticus Cotta and Balbus and the rest of his learn'd Companions when they walk'd under the Marian Oak at Arpinum or sate in cool shades upon the Banks of Fibrenus Having here sequestred themselves from the Tumults of the lower World and the avocations of vulgar Conversation they enjoy'd a freedom from the troubles of impertinent Company rejoyc'd in a calm fruition of noble Studies and recreated themselves with a most profitable Diversion from such laborious employments as some men by reason of their condition of Life are necessitated to undergoe Hither they retir'd to modest Pleasures and sweetned Labour with Ingenuous Recreation Here Theander when he was alone improv'd his Mind in the Knowledge of things by deep Meditation not only reading such Books as were worthy to have been written but sometimes writing such as were not unworthy to be read designing his endeavours not only to his own entertainment but to accomplish his Soul with such abilities as might make him more serviceable to the common good of Mankind When his Friends came to him he made them contribute their Assistances whilst they employ'd themselves joyntly sometimes in the Contemplation of the Heavens to observe the several motions of the Planets and by the help of Telescopes to take notice of their various Appearances and sometimes in the examination of Minerals for which purpose they had a Room well appointed with Furnaces and Distillatories otherwhiles they enquir'd into the Mysteries of sensitive Nature the Reasons of Growth and the Engines of Automatous motion which may be understood by Anatomy Some select places of the Garden were furnish'd with large Bee-hives made of Glass and through those Windows they peep'd into the exquisite methods of those busie Artists which contain such great Skill in a little Compass In the Grove Theander had built a Chappel which in my mind was a Design full of prudence He without doubt having found in himself upon his Arrival in this solemn place a great alteration of Temper that is a more raised disposition for devout thoughts took the advantage of his Experience and dedicated the place to holy Services hoping charitably that those good people which came to it through those shady Walks would be encountered with those heavenly affections which he had felt in himself Who hath not observed that the soft murmurs of a Fountain the sight of that green Moss which naturally adorns the Banks the gentle blasts of cool Air which are whispered through the Trees and the native horrour of a thick Grove do compose the Mind to more then ordinary thoughts and raise great passions in the Soul Upon our first entrance into an ancient Temple arched with a lofty Roof whose awful solemnity is heightened with an holy Silence or when we descend into a spatious Cave whose hollowness not wrought by Art seems to be a natural Vault overspread with the Canopy of an hanging Mountain do we not feel our selves struck with a sacred dread and made apt to entertain more soft affections as if the Walls we see or the Ground on which we tread were animated with some particular Genius which bestowed upon us this change of Disposition either as an assurance of Welcom or else as a notice of its own great Presence For this reason we must needs suppose that the knowing Poets frequented the heads of Fountains and meditated in silent Woods not onely as Recesses from noise but as those delightful Mansions where they were sure to find the Muses alwayes at home and never fail to receive their wonted Inspirations The Heathenish Idolaters had so much prudence in the course which they took for the supporting of Erroneous Worship as to joyn a Grove to every Temple for whilest the
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
house said Klerotheron you have over-slipt it a League They replied Whether this be your house or no we know not but we are sure that you must land here Whilst they were talking Alopex appear'd not making any great show of sickness now at which Klerotheron wonder'd but much more when Alopex began to advise him with a grave voice not to disobey the young men 〈◊〉 they should throw him over-board Klerotheron not knowing whether that was any great mischief considering his present condition stood musing what to say till Alopex having assured him that all his Lands and Estate except what he had borrow'd in Plutocopia were in Moronesus his men to prevent all further Disputation let down Klerotheron by a rope into a boat which they had call'd from the Shore making what sail they could as Alopex thought for Amphibius but Pirates being the more cunning Fox of the two and loath to lose his Prey after he had got it into possession having devested Alopex and his servants of all the spoils which they had gotten in Plutocopia and following the example which he had but just then seen bestow'd upon them a little old Bisket and moldy Cheese and left them upon a Desert Island call'd Lestocharis Here Theonoe made a pause and begging pardon for the length of her jocular story they granted it with laughing at the just Fate of Klerotheron and the retaliation of his sufferings upon Alopex After they had pleas'd themselves awhile and were now silent Irene told them that if their patience would bear it she would acquaint them with another Accident which happen'd after the former in the same place as she understood from the same Gentleman who for a diversion related it to them one night after supper and at her Request gave it to her in writing It began thus The Plutocopians worship a God call'd Holochrysus whom they have honoured with the solemn Celebration of a publick Feast twice every year and with a Golden Statue set in a most conspicuous place in the midst of their City It was made by Eudaemon esteem'd by them as the best Artist in the World At the desire of the Plutocopians he had shown his utmost Skill in the contriving of a Noble Design to doe honour to their God It was fram'd as far as I can remember after this manner Eudaemon erected a Magnificent Arch in the middle of the South-Front towards the top he put the Image of Holochrysus sitting in a Throne made of Silver which stood upon a high Rock and seem'd to be divided from the lower ground by Precipices naturally abrupt but made of more difficult Ascent with stupendious extuberancies of Ice and Snow insomuch that it was almost inaccessible especially toward the top Notwithstanding that one Ponus did encourage such as climb'd and help'd them with his hand over some difficult places yet the Passages were so dangerously slippery that those which ascended with the most bold Confidence did usually fall down and break their Necks Those which escaped the danger of this rough way came to a small Plot of plainer ground where they seem'd to stand astonish'd their eyes being dazled with the Glory of the Illustrious Image A beautiful Virgin in a glistring Habit call'd Pseudelpis was plac'd on the right side of Holochrysus and becken'd to them to come nearer the God where several Worshippers upon their knees before the Throne received from the Hands of Holochrysus chains of Gold and Jewels They say that Eudaemon upon the North-part of the Arch had drawn the Figure of Apateon who taking the Advantage of a Precipice as they return'd upon the back-side of the Rock for they were not permitted to goe down the same way which they came because of the Multitudes which were still climbing up robb'd most of the Votaries of those rich Gifts which they had received and afterwards threw them head-long from the Rock and if any chanc'd to escape this Death they were met and jeer'd by a scornful Virgin call'd Hybris Most of them were so vext at their disappointment that when they came at the bottom of the Hill they were represented as entreating an old Woman call'd Angerona to strangle them But these Figures are not now to be seen because Chrematophilus a Citizen of great Note in Plutocopia had procur'd them to be obliterated as being a dishonourable Appendage to that Divine Image Before this Arch upon a rising ground stood an Altar at which Pleonectes the High Priest gave attendance and according to their Custom after some Sacrifices he recited a Panegyrick made in the praise of Holochrysus whom he extoll'd as the Patron of their City the Protectour of their Happiness the Founder of their Dignities the Fountain of their Joyes and in short acknowledg'd him to be the Beginning and End of all their Designs The Plutocopians applauded his Oration with an Universal Hum some having heard what he said and others imitating their Neighbours After this they entertain'd themselves with Musick Dances and other sports correspondent to their Festival solemnity Whilst they were in the midst of their Jollity Skeletion a grave Philosopher his Habit resembling those which of old were called Cynicks of a slow pace and looks somewhat cast down being newly arrived in the City went to see the manner of this great Assembly He took the first convenient place which he could find sate down and fell a-weeping The more inconsiderate of those which were next him took his impertinent Teares as an affront to their common Joyes Others which pretended to a little skill in History thought that Heraclitus having taken upon him the Form of Diogenes was risen from the Dead Whilst he continued weeping they began to leave off their Mirth the Multitude flocking about him as boyes use to do about a Stranger Their Curiosity was the greater because they saw a great Glasse in his hand which had such a strange Power that it made most of those which look'd upon it to shed teares He call'd his Glasse Iconecron It was made in a round Figure by one Cranion his Brother who had form'd a Deaths-head so artificially upon it that those which saw it discerning nothing but a rotten Skull without Hair or Skin a few Teeth all uncover'd instead of Eyes empty holes and no Nose were amaz'd being ready to think that since their Image was thus transform'd they had been dead a great while or if they were at present alive yet they fell a crying to perceive what within a little space of time they must of necessity be Skeletion said nothing only wept with them and being unwilling to be too troublesome at this time he retired to his Inne This Accident was 〈◊〉 a showr of Rain to Country-people at a Fair and forc'd so many of the Company to withdraw that it both put an unacceptable Period to the pleasure of their Feast and made 'em forget what they had enjoy'd for when they were gone home they talk'd of nothing now but Skeletion
However we see Reason enough to imagine that he did not intend men should increase their Faith of a Deity by reading his Books because he hath written so ambiguously concerning his Nature One while he says there are no Beings but Bodies and that Incorporeall Substance is a term of Contradiction which would make us think that he believes no God but the Visible World and that the Sun Moon and Stars Men Beasts and Trees are the Limbs of his great Body but that at other times he hath been heard to say that God neither is nor can be a Body for when they consider that these Expressions jarre so horridly that they are incapable of Reconciliation they are forc'd rather to conclude that he is in jest when he mentions God and useth the name Deity by way of scorn or for fear of the Fate of Vaninus For when he wrote his Books he knew well enough that the Religious acknowledgment of a Supreme Power is so deep impress'd in the Minds of men that if he had talk'd plainly against Almighty God some of his more Loyal Creatures would have chastis'd the boldness of his Blasphemy after some such Fashion Sometimes he sayes there may possibly be a God but we are utterly ignorant what he is that is that there is something in the World which none can tell what it is which is God and that we ought to adore him that is doe honour to we know not what When some much displeas'd with such a dull Assertion have answer'd That his Attributes are known significations of his Divine Nature that is Essential Properties which are manifest by his Works and urg'd that we have as true a knowledge of God as of any thing else and behold the Wisdom Power and Goodness of his Eternal Being reveal'd long since in the Creation of the World and which do still present themselves to the eyes of men in the Preservation and prudent Government of all Created things He replies that the foremention'd Attributes may be given to God but they do not truly expresse what he is more then the Amorous Sonnets of Extravagant Lovers do give a true Character of their Mistresses Persons and that the Praises which they import do not more properly belong to God then the Flatteries of Amoroso's do to their Idols whom they extoll for Perfections which were never in them Since some would be apt to call this Atheistical Impiety he hath endeavour'd to hide it under the plausible Notion of God's Incomprehensibility that is he would have men such Fools as to believe that because they cannot comprehend the Immense extent of the Divine Nature therefore they do not apprehend any thing concerning it as if it were not more easie to find the great Sea then a small River or as if we could not discern the wide-spread Ocean at all because we cannot drink it all up with our Eyes You will easily suppose Bentivolio said Philalethes continuing his Discourse that he hath represented Religion as springing from base Grounds who hath given such a miserable accompt of the Deity which is to be acknowledg'd by it If he had not been disaffected towards the Divine Nature he might easily have found many good Reasons to support his Honour in the World The chief of those which he hath assign'd are these Ignorance in the Generality of Mankind the Impotent Fear of Superstitious Fools the Cunning and Hypocrisie of Princes and Priests and the Influences of some Stars Thus he pleaseth himself to imagine that the Ignorance which forceth Mankind to frame strange conjectures for want of acquaintance with Ordinary causes made them suppose that some Invisible Power created the World and that seeing the Condition of Mortal men is often oppress'd with Poverty Disgrace Sickness and Captivity through an impotent fear of such Misfortunes though they happen by chance yet either by reason of their own Ignorance or because they have been told so by others no wiser then themselves they esteem them Punishments inflicted by an Invisible Power whom they have offended and to whom out of a slavish pusillanimity they are apt to doe Homage and appease with Prayers and Sacrifice that so they may escape Torment Some have observ'd that in his lucid Intervalls the inbred Notion of a Deity hath forc'd him almost to confess that there is something in God for which by the Right of his Nature he is to be ador'd yet he will by no means allow it to be Beneficence which doth naturally infer Gratitude but if there be anything it is Power by which he is inabled to doe us a Mischief Thus he would have men to acknowledge God only for such Reasons as the Devils because they can doe hurt are ador'd by the Indians in a dreadful Image arm'd with sharp Teeth and crooked Claws By this Iron yoke the Heathen world was of old kept in subjection to those Cruel Spirits whom the Hebrews properly nam'd Asmodei and the Greeks Apollyons and we from the Evil which they doe Devils the power of their mischievous nature commanding fear by hurtful actions Men being naturally under the power of the foremention'd Principles he says that cunning Princes who with the Assistance of covetous Priests both contrive and alter Religion as it best serves their Designs to awe their People into Obedience endeavour to make them believe that they receiv'd their Laws from God telling them that when contagious Sicknesses cruel Famine dreadful Earthquakes or any other extraordinary Misfortunes happen it is because God is angry for the neglect of his Rites teaching them to appease his wrath with expiatory Sacrifices and when they took notice of obstinate Offenders whom they could not conveniently punish because of their Multitudes they threatned them with Punishments to be endur'd in the World to come by which means Melancholick people are affrighted into their Duty Besides these Reasons by which Piety is rather undermin'd then supported he says that Mankind is piously affected by certain Stars and that Religion is diversified according to the Variety of Influences which are sent down upon the Earth He pretends also to know the Complexion of every Star so exactly that he can declare by what Planet or Conjunction of Stars every distinct Religion is produc'd and affirms boldly that the Jewish Discipline is from Saturn the Christians Gospel from Jupiter and Mercury the Mahumetan Superstition from the Sun and Mars the Idolatry of the Pagans from the Moon and Mars It is strange that he deriv'd not Heathenism from Jupiter since his name was so famous among them and that Mahumetanism should not have taken its Pedigree from the Moon which would have symboliz'd with the Turkish Arms the three Crescents and that neither of them should have been made to hold of Venus since both are so full of abominable Lusts. However borrowing a little more canting Ignorance of the Astrologers he sayes that all these Constitutions have been and shall again be afflicted according as there happen any
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
not desire the End He which expects any thing of God supposeth him Faithful or else why doth he trust him And because he believes God's Truth he knows he will no more give his Blessings to such as he hath declar'd against then he will deny them to such as are qualified according to his prescriptions And therefore he which doth really believe God cannot but put his confidence in him and must in all reason charge himself with his Duty towards him Nicomachus having receiv'd satisfaction to his demands gave thanks to Eupistis for making so many patient Answers to a Stranger Urania perceiving that Nicomachus had ended his discourse desired him to have the goodnesse to bear with their troublesome company a little further and to give her a little satisfaction as to a Report which she had heard concerning his Deportment towards his Sons by which she was inform'd that he constrain'd them to perform daily very hard Tasks Have you heard that quoth Eupistis I confess my sons do God's work every day but the Rewards which he hath promised to give them are so vastly bigger then all the proportions of their Diligence that they make all their labour in attaining of them not only easie but pleasant My Children call no Task hard but when they are sick or very weak I shall only trouble you quoth Urania with one story more which I do not believe for I have great reason to the contrary from my own knowledg of your Wisdom but I desire to satisfie others with your own words which is that you require such as you instruct to believe impossible things and that when many of your discreet Auditors are offended at the harshnesse of your Impositions your two Sons Alethalogus and Pistalethus have divers times fallen out about it before your face Have you heard that too quoth Eupistis You have convers'd much with my enemies for I assure you it is a meer scandal cast upon my Family and especially upon my son Alethalogus for I never gave any such absurd occasion of their quarrel as you have mentioned and they are and have alwaies been so loving that they did never fall out in all their life which can be truly affirm'd but of few Brethren and by reason of this inviolable Affection what one consents to the other likes and what one is not pleas'd with the other never approves Sometimes I confesse they are disturb'd in their most intimate Converse by the malicious interposition of two Bastards which use to come a begging to my house they are not improperly call'd Pithopseudes and Pseudognosis their chief Endeavour is to do mischief to my Sons with false Reports they watch opportunities to find them alone for they dare not tell them their lies when they are together But however their design is ineffectual for neither of them will believe any thing against the other each of them doth acquaint his Brother with what is said and then they examine it strictly I thank God they are both prudent and are not apt to believe everything They commonly find their Tales either some absurd Flatteries of Pistalethes or malicious Slanders rais'd against Alethalogus These Liars being often discovered have not dar'd of late to come near my house But that you may receive full satisfaction in this particular I will call my Sons and if you please you shall discourse with them and understand their mind from their own words When they were come in Eupistis turning towards Pistalethes said My Son I hear that you have lately reported your self to be a despiser of Humane Learning as they call it though it is Divine for it is the gift of God and that without my knowledg you have burnt all the Philosophical Authors which I gave you and these Noble Travailers have been perswaded by some to think this true Sir quoth Pistalethes my Study is but small and I have not many Books but if these Worthy persons will take the paines to see it they will find that I have not so madly abandon'd those Excellent Authors which I suppose you meant Pythagoras Plato Aristotle Plotinus Epictetus c. and my Brother can bear me witness that I do often read them for we study together as you know But do you think it worth your labour said Bentivolio Yes indeed do I quoth Pistalethes for I perceive by their writings that they had participated of an excellent Spirit and some of them do discourse well concerning many things which our Holy book hath declar'd no lesse then necessary to Salvation As for example That there is a God That he is the First and Best of all Beings That he is the Creator of all things That he Governs all things with a most wise and just Providence That he ought to be worshipp'd by his Creatures with the best 〈◊〉 of Adoration They have in a good measure discovered the beauty of Vertue display'd the truth of Goodnesse and proved that Honesty is far exalted above all Profit and Pleasure They have discours'd well concerning the everlasting bounds of Right and Wrong and represented the different offices of Vertue in their Definitions and illustrated their Rules with some fit Examples Many of the Poets have put wise Sentences into Verses and made them more delectable in the reading and easier to be remembred But Pistalethes quoth Bentivolio doth not your brother Alethalogus quarrel with you for what you believe and affirm that somethings written in your Holy book are contrary to Reason No never said Pistalethes he is better inform'd for though some will hardly believe me yet I can truly affirm that when I told him of Salvation by the Mediation of God's Son of the Resurrection and Immortality of the great duties of Forgivenesse neglecting Revenge and loving our Enemies and such like he said they were rare Doctines and had such an admirable Connexion with all true Reason that he was so far from objecting against them that he was ravish'd with the glory of Truth that shin'd in them and that though he was so weak-sighted as not to have been able to have found them all out yet he was not so proud as not to approve of them when they were discover'd to him But doth he not sometimes say quoth Bentivolio that it is a foolish thing to believe without Reason Yes that he doth said Pistalethes and so do I. We do not worship God with a brutish Faith we think we have all the Reason in the world to believe what God saith and our Book contains nothing else When we read this Book we find many things which we did not know before but when we have examin'd them we find them so far from offering Contradictions to Reason that we cannot but judge them Fooles that count any Point which is asserted there to be Unreasonable Some weak people will needs think that my Brothers Conversation is a hindrance to my Faith though I am assured by my Experience that he doth help me to give