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
make it impossible to agree again When they cannot bring their Antagonists to their Opinion they count it Religion to disgrace their party and if they know any evil of their Persons they refer it wholly to their Principles though their own Sect hath the same and other faults and if any evil thing follow from their Opinion though at the distance of seven Consequences well stretch'd upon the rack of Censure they fasten it upon the Conscience of their Opponent though he understand no coherence between his Opinion and their Deductions and doth so really abhor such Conclusions as they make that if he could think they did follow from what he holds he would renounce his Assertions When the Disputation vvas ended each Chieftain had his distinct herd standing as near the door as they could get and vvhen they appear'd they all applauded their ovvn Champions vvhom they suppos'd Conquerors and so triumph'd before they vvere sure of a Victory vvith as much discretion and no lesse noise then if the multitude had consisted of adverse flocks of angred Geese When Ontagathus had gone thus far they were come near to Mataeoponus which upon their approach began a Verification of his Story for they were accosted with a prodigious noise infinite numbers of Agazelians thronging together to be made partakers of the din. The presse was so great that Bentivolio and his Companions could not get into the new-built Logomachia only whilst they stood in the Court they perceiv'd an older house where there was more free accesse and thither they went thinking to repose themselves a while after their long walk It was not so much frequented because at that time the Agazelians eares did itch more after new Controversies But when they were enter'd they perceiv'd that no place is void of disputation in Agazelus for four Grave persons call'd Bellarmo Therulus Lucanius and Erotidius had been a good while in a sharp contest about divers matters wherein they differ'd and as they came in Bellarmo was telling a strange story of Anaxanacton a great King and he particularly extoll'd his magnificence for a Royal feast which he made for his Subjects and making a relation of the variety of Dishes amongst other things he said he gave them his own Flesh for Meat and in stead of Wine pour'd forth his Bloud into golden Bowles Then he prais'd the inimitablenesse of his Love that would feed the bodies of his Subjects with his own Perceiving that his Companions did scarce believe him That you may know quoth he how he did such a wonderful thing I will acquaint you with a rare mystery By an unspeakable way which he had when the Bread and Wine were put upon the Table he would convert them into the substance of his own Body and Bloud and yet they could not perceive but the Bread and Wine retain'd their former nature for they had the same Taste Colour and Shape and yet there was no such thing upon the Board for what remain'd was only the Accidents of Bread and Wine preserv'd still in being by an Omnipotent power without their Subjects and had the same colour to see to and the same power to nourish such as did eate and drink as if they had still been joyn'd to their proper substance though that was conveyed away invisiâ—ly So that though it be a strange thing yet I may tell you it for a Truth That the King sate at the Table in his Chair at the same time when he was in the mouths of some and the hands of others that feasted with him And I have heard that though his Subjects are scattered through large dominions yet he can after the forementioned manner feast them all at once and be present with them all though they be separated from one another by the distance of many thousand miles whilst they all eate him at the same moment of time At these words Therulus who sate not far from him replyed You are something out in your story Bellarmo for the King you talk of did not convey away the meat and drink of his Guests as you say and by way of Transubstantiation convert them into his own Flesh and Bloud but united himself with their Bread and Wine And while he was so corporally mix'd with their meat and drink they did eate and drink the King and his meat both together This I know for I have been feasted at his Table a hundred times and such as cannot see how this should be were either never at his house or else are as blind as a stone Upon this Lucanius grew a little angry and said For my part I cannot see it yet I have been there many times and I believe as oft as any in this Company and I thank God I am not so blind but I can read a Book which I have heard you both acknowledge for a true Record of that Story and by what I find there I am forc'd to deny credit to your report For it saith That Anaxanacton went to Heaven long ago and at his Ascension declar'd that he would not return till the Restauration of all things which is not only not past but as I fear a great way off Were you at Supper in Heaven Bellarmo or you Therulus Did either of you see his Subjects cut that Glorified Body in bits But that it cannot possibly be true that the Bread and Wine are chang'd into the Body and Bloud of the King by any Corporall Metamorphosis is manifest in that the hallowed Bread and Wine of which you affirm such incredible things will grow mouldy and soure which are things impossible to be attributed to Anaxanacton's condition who since his reception into Heaven is according to the most perfect sense in a state of Incorruptibility Bellarmo and Therulus were so offended with these words that they rose up in a great passion and would needs be gone But Erotidius prayed them to have patience till he also declar'd his opinion unto which with much ado they consented and sate down again whereupon 〈◊〉 began after this manner Bellarmo you and Therulus have related strange things which amaz'd me to hear and I understand that you have told these stories formerly in divers Companies but I fear much to the dishonour of Anaxanacton For whilst you report such impossible things you tempt people to doubt whether ever there was any such King or whether he made any Feast at all because they are sure he could make no such as you mention'd the thing being in its nature impossible Some body hath extremely abused you to make you esteem it for an Excellency in his Religion to be fill'd with Opinions which are contrary to common sense and to introduce a suitable Faith which commends its worth from a power of believing such Doctrines as contradict the Principles of Naturall Reason which God hath planted in our Souls unlesse God should be thought to design the Extirpation of the Roots which he hath set If you put such monstrous Assertions
Composition still marching away and other succeeding in their rooms if nothing in us were fix'd and immutable we should not only find it difficult to remember the Observations of our former Life but be apt to forget what we our selves were in time past or if Memory be only fading Motion like that which we discern upon the Surface of Water after a Stone is thrown into it 〈◊〉 is impossible to imagine by what Preservatives this feeble Trembling should continue so long as we know we can remember For many years after this Motion must needs have ceas'd we find the Phantasms of things long before past as fresh as if they had but newly happened I will not trouble you Synthnescon said Aristander continuing his Discourse with any more Arguments concerning this Matter The Actions which I have nam'd do prove the Soul to be an Incorporeal Substance it being evident to any Ingenuous Philosopher that no Contexture of Atoms is capable of such Operations and that it is impossible they should be produc'd only by the Motion of Matter agitated But I would adde this to what I have said already That though I do really believe that the foremention'd Arguments are in themselves certain Truths and do sufficiently prove the Immortality of our Souls yet I think God hath given us a higher assurance concerning this Article of Faith then any thing which I have mention'd I mean that our Immortality is better demonstrated from the Resurrection and Ascension of our Saviour then by any Apodeictical Proofs drawn from other Topicks All are not prepar'd for Philosophical Arguments because many of them are subtile and so above the reach of weak Capacities neither are they of force to uphold a Belief in those who understand them no longer then they do carefully attend to the Coherence of every Demonstration Our Saviour rising from the Grave and appearing in the same Body in which he was Crucified both after his Resurrection to many of his Friends upon Earth and after his Ascension to one of his Apostles from Heaven gave sufficient notice that he had overcome the Power of that Death which he suffer'd upon the Cross and by the truth of his glorious Existence exhibited an evident Testimony of the Soul 's Incorruptibility And I must tell you Synthnescon that the conviction which we receive from this Argument doth so far transcend the satisfaction which we find in all others which have been produc'd for the Determination of this Question that Christian Religion may be truly said to have the Glory of giving a just Demonstration of the Life to come and a clear Assurance of the Immortal Happiness of our future state Here Synthnescon reply'd I cannot but acknowledge it Aristander as a very great Obligation that you are pleas'd to allow us the benefit of your Conversation especially at this time when your Repose is necessary to your Health and if it were not for continuing a disturbance I should beseech you to deliver me by your excellent Discourse from the vexation of some Objections which molest my Faith and with which I find my self more troubled because this Article is very Important I understand very well said Aristander that a freedom from Company would contribute nothing to the Restauration of my Health and I assure you that I do not think that those few Hours of my Life which yet remain can be better imployed then in this sort of Conversation and therefore you have a fair leave to propound your scruples Synthnescon accepting this courteous offer began thus I find it difficult to think that the Soul is any Immaterial Substance because I cannot imagine how it should be joyn'd to this Body I can hardly believe that there is any such strange sort of Glue which is able to fasten together two such different Natures It seems to be an odde Marriage wherein so subtile a Principle as you make the Soul should desire to espouse to it self dull Matter and yet if it would contract such an Union it cannot because it would pass through Matter by reason of its all-penetrating nature and so be unable to take such fast hold as to make a Whole consisting of those two Parts which you call Soul and Body I rather phansie an Identity of things exprest by those two names then an Union of distinct parts and suppose the Soul and Body are rather One then United because the Soul which you magnifie so much for its innate Power is not able to perform those noble Operations for which you pronounce it an Immaterial Substance when the Body is distemper'd by Excess of Meats or Drinks or indispos'd by Diseases and old Age. Who is able to discourse rationally when he is drunk The Extravagancies of Mad-men are notorious the Operations of the Intellect wholly cease in Lethargies and Apoplexies and I am apt to argue that as the Soul suffers an Infancy when the Body is young grows more vigorous in riper years becomes decrepid in old Age and is sick with the Body so it also dies with it This Belief receives Confirmation from that which is observable in the manner by which Death seizeth upon us for dying persons feel themselves perish by Degrees they lose one Faculty after another Speech Memory Sight and Hearing And as the particular Senses which are proper to every Organ are taken away by the Prevalency of a Disease so I suppose that whatsoever it is which you call Soul must needs be destroy'd by Death Besides this if there be a Soul it is Divisible and therefore not Immortal as may be perceiv'd in the Motion which continues in the several Parts of a Body when the Whole is cut into pieces What can be the reason of that Agitation but that the Soul being commensurate with the Whole is divided into every Part and so moves them 〈◊〉 while and after some time perisheth being only a mortal Vigour of warm Spirits If it did escape these dangers as you pretend it doth I know not to what purpose it should then be continued in Being for it cannot act out of the Body and having no Operations it must needs be condemn'd to an unhappy Dulness in a most afflicting Solitude It can neither hear Musical Sounds nor see the Beautiful World nor discourse nor converse with others and therefore it is rational to suppose that it doth not Exist at all I must adde also that what you call Soul in us seems to understand that dark Fate which awaits it in Death and that this sad Presage makes men afraid to die If the Soul were an Immortal Spirit able to subsist of it self it should rejoyce to leave this Body and it would find no reason to be enamour'd with it if it be destinated to an Immortal Happiness as you say it is in the Separate state I have heard some say too that if there be any such state 〈◊〉 seems very strange that none of those Millions of Souls which are gone into the other World should return
〈◊〉 〈◊〉 〈◊〉 Death 155 Tharraleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confident Presuming ibid. Theophila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of God Theoprepia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a State worthy of God The Title of the IV. Book wherein some things belonging to that State are discours'd as far as the Nature of such a Work as this is would handsomely permit 177 Theorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that contemplates from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one that takes care of Divine things from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I plac'd Agathorryton in this Hill because the Spring of Life doth pour forth its Streams most plentifully upon careful and holy Souls 200 Theosebes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Religious person one that worships God 201 Therodes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brutish as the Poor frequently are for want of Education 11 Thrasymachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bold in fight 36 Timautus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that seeks his own Honour 114 Trimalcio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very soft and Effeminate person Under this name some think that Petronius Arbiter did describe the Luxuries of Nero. 79 Tuphlecon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully Blind 150 Tuphlotharson from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blindly Confident 122 V VAghezza Beauty Loveliness Vanasembla a Vain Shew The Title of the III. Book in which many things which are extoll'd in some places as eminent parts of Religion are discover'd to be no such matters 111 Vendetta Revenge 3 Veneriola from Venus a Wanton 83 Vrania signifies Celestial Light from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light See Bentivolio 18 ERRATA PAge 70. line 12. for wel read real p. 114. l. 13. read Timautus p. 208. l. 5. read 〈◊〉 p. 249. l. 25. for designs read deigns THE FIRST BOOK OR ARGENTORA IT was many years after that time when the Rusty Brasse and baser Iron had given too great an assurance of the full determination of the Golden and Silver Ages when Bentivolio appear'd to the astonishment of the degenerate world which could not remember to have seen any Gentleman equall to him in Complexion or Stature He was so perfectly made up that one might easily perceive Wisdom Goodness and Courage to have done their utmost in his Composure The esteem of his Perfections did not rise by the measure of those disproportions in which the corrupt Age fell below him but by such degrees as the exact rules of Vertue set up for an infallible standard After a full acquaintance with the customs of his own Country by which he arriv'd at great perfection and would have out-done them but that they were such as could not be exceeded for he was born in the higher Theoprepia he had a great desire to see other Countries not to make Experiments by his Travel to satisfie Curiosity which in him was very little but to deserve such Honour as doth naturally accompany vertuous attempts and leave most reall Benefits upon the bestowers of it He had now gone over divers Kingdoms which administred variety of tryalls and match'd variety with difficulty but in each he was so happily successefull that every ones Admiration strove with Love which should do him the most Honour His singular Good-will being the bottom of his Engagements and those ever answer'd with equall performances the people would take notice of him under no meaner Character then a Father to mankind He could go no where but Fame was his Harbinger and took up for him the best Rooms in the Worthiest Expectations and provided all possible welcome in the most Noble Hearts The Report of his atcheivements ran through the world with like speed and the same awfull noise with which the Thunder-claps follow the flashes of Light He subdued severall Bravo's which infested the Regions of Anthropia in particular Eristes who rang'd up and down the Country of Gynopicrene Rhexinous who made his abode in the darksome vallies of Gelosia and Pinodipson who took an unworthy pleasure in afflicting the meaner sort of people he us'd to cut them with a poyson'd sword and those which were wounded seem'd afterward to dye so many deaths as they lived hours and at last dyed indeed cursing He met Bellona in the rough Deserts of Pammachia and she being enrag'd at the presence of her sworn Foe running upon him with a Womanish fury chanc'd to wound her self in her right hand upon the point of Bentivolio's sword whereupon she let her own fall Bentivolio took it up and casting his eyes upon the innocent bloud with which it had been oft besmeared as he was going to break it she fell down upon her knees and beseeching him to hold his hand promis'd if he would restore her beloved Sword she would submit to any conditions which he should appoint Bentivolio knowing that she was provided with other Weapons of as unmercifull effect call'd for the scabbard and having sheath'd the cruell blade he took an oath of her never to draw it more in any Country where he should happen to be and so dismiss'd her to the great joy of the people who could never live in peace for her These and such like accidents caus'd divers conjectures in mens minds concerning Bentivolio who he should be and whil'st some said one thing and others another some stick'd not to affirme with confidence that Hercules was risen from the dead and having chang'd his Lions skin for the Lambs and thrown away his Club did more without it then with it Having passed severall nations he came at last to the forlorn Kingdom of Ate which he judged the most loathsome that ever he saw and did before esteem it impossible that any could be so bad knowing well that God never made any such He was no sooner entred within the Borders but the unhealthfulness of the Aire had almost choaked his Vitall Spirits and being remov'd from the gladsome Sun by a chain of Hills that lifted up their heads so high that they intercepted the least glance of his comfortable beames it was dark and ruefull He happen'd to light upon an obscure path which led to Ate's house which was encompassed with the pitchy shade of Cypresse and Ebon Trees so that it look'd like the Region of Death as he walk'd he perceiv'd the hollow pavement made with the skulls of murdred wretches At the further end of this dismall walk he espied a Court whose gates stand open night and day in the midst whereof was plac'd the Image of Cruelty with a Cup of poyson in one hand and a dagger all wet with reeking bloud in the other her haires crawl'd up and down her neck and sometimes wreath'd themselves about her head in knots of snakes fire all the while sparkling from her mouth and eyes Upon this he returned guessing it to be rather the Temple of some infernall Goddesse then the Palace of a Terrestriall Queen At the
case of a foolish Young man Eupathus having ended his Story and perceiving his Auditors rather desirous of more than weary of one continued his discourse I need not quoth he have gone further then the experience of this day to have given you full satisfaction of the miserable state of Piacenza for as I was meditating in my accustom'd Walk I saw a young Gentlewoman for the most part of her body naked driven through the Meadowes which are on this side of Hedonia's House by two devilish Women's one was call'd Metamelusa her Eyes were swell'd with weeping her Looks sad and ever cast down her Carriage averse to all Complacency the other was nam'd Dyselpis and she look'd more gastly tore her hair and cryed out like one that is surpriz'd with a sudden fright they both lay'd unmerciful blowes so thick upon the young Gentlewoman that my heart is affected with the sight to this hour Having left her not far from the Hill for dead as they thought they return'd towards Hedonia's Palace where they give constant attendance She came to her self in a little space of time but had such small content in her life that with a Knife which they had left behind she resolv'd to kill her self and to cut off those few minutes which were yet unravell'd But she accomplish'd not her purpose so hastily as to hinder me from knowing some part of her Condition which she discover'd in this manner Sir said she I guesse by your looks that you are not made to despise Adversity and though the relation of my Misfortunes will administer no Comfort to you and reflect much Dishonor upon my self yet if you can suffer the exercise of your Patience it may be the recounting of my Ill may further others Good as the Masts of Ships appearing upon the Quick-sands where they were sunk do many times save others from being cast away I am the unhappy Child of Astorges and Morophilia and though I desire not to reproach my Parents being so conscious to my self of the connexion which my Misery hath with my own voluntary Wickednesse yet I may say too truly that those who were the causes of my Being were also in a great part accessory to my Ruine for if they had to my Nativity which they further'd not knowing whom they should help to bring into the World added also of choice knowing upon whom they bestowed it a voluntary care of my Education and made such expressions of parental love as they might easily see my Condition needed for it was the same with all Children they might have through Gods blessing which is never wanting to such as do their duties have prevented my Misery which is so great that I esteem it perfect Damnation But they not only neglected to give me Rules of good Manners but also administre'd such Examples as were a Contradiction to them not so much in their own practise lest I should seem to accuse my Parents but what was wanting in them was too abundantly supplied by such Company as were frequent Guests at our house and they being Persons of Quality and esteem'd as the principal Friends of our Family their Conversation was ey'd by us as a Rule and I being but young and of small Experience in the World though I saw many things which grated unpleasantly upon something which I felt in my Soul yet durst I not presume to be a Censurer of others Actions thinking the dislike in me might proceed not from innate principles of Vertue which God hath bestowed upon us that we might be inabled to examine what we meet withall but rather from Ignorance and Childishnesse And as we are most apt to be hurt by the bad we see though the Uglinesse of Sin is manifest enough in most actions that it produces and so is a sufficient invitation to loathing and hatred yet being palliated from Examination by the alleviations of several foolish Conveniences I among other fools became partaker of ill Dispositions which in length of time became Habituall for whilst they licenc'd Intemperance in their Diet Discourses and Carriage and brought us books so destructive of Vertue that they prophan'd the Invention of Letters and continually entertain'd the company with filthy Tales loose Songs obscene Jests and impure Proverbs I began to suffer dammage in my Modesty which I had heard but forgot it that it is the faithful Guardian of pure Chastity which is the necessary support of a Womans Honour Amongst others I was invited by some young Gentlemen to see Hedonia's Court where they talk'd of a Beauty so far beyond all that former times durst ever boast of that Venus would be content to be drawn by her picture they affirm'd her Wit to be no whit inferior and that her Courtesie equall'd them both they prais'd her Musick for such that one could not endure to hear any other after it they talk'd of her House Gardens and Entertainments as patterns for all the World to imitate Their discourses made me willing to see such things as by them were not to be expected any where else Having been there sometimes I was at last so bewitch'd with their cunning inchantments especially by means of a Lady that excell'd in Complement call'd 〈◊〉 that I had no mind to return home any more utterly disrelishing those small portions of Sobernesse that were not banish'd out of my Fathers house And then my Parents vex'd with my disobedience to their orders for they sent divers times to me to return began too late to resent the effects of their Negligence in my Ruine and their Dishonour My Mother especially took to heart my miscarriage which she could not but lay to her own charge both because she had us'd me to an unwise indulgence and had been a means of my corruption by vicious Servants who notwithstanding she knew them to be void of excellent qualities and so unfit to teach us the good which they knew not themselves yet they gave her sufficient content if they dress'd us handsomely But to be short for my time is not long the Company being this morning in the midst of a lascivious Dance one brought in word that Hedonia had through wearinesse of her wicked life cast her self into the River where she spent a great part of her 〈◊〉 time and was taken up dead Which unexpected Newes gave me such a smart Reproof for my own Follies that it took away all sense of Joy in those things which I thought before to be the only Heaven Destitute of Comfort and Hope I endeavour'd to run away from my self As soon as I had set my foot without the Threshold of the House those cruell Women hurried me over the River in a Boat and then persecuted me in that unmerciful manner which I suppose you saw from the Hill I being not able to endure the lashes which I receiv'd from them which were answer'd also with worse from within my own Conscience have resolv'd to do that by which I shall procure a
impossible by making it a damnable sin but to talk of it If they should pretend to admit you to a liberty of discourse you will find but small effect of your disputation for propound what Argument you will they have an universal Distinction call'd Distoma Romphaea much akin to that sharp tool with which Alexander dissolv'd the Gordian Knot and though they apply it barbarously yet it will spoile the best argument And it is to as little purpose to answer any Disputants of theirs for the last Opponent is still a Butcher who instead of Syllogismes is arm'd with an Axe It is not safe for you to stay here where Religion is propagated with Subtlety and Violence because they have no confidence of successe from Truth or Charity Since they saw some dislike in your faces at your departure it is probable they will inquire after you and if they once lay hold of you they will force you to stay longer then you desire in this wretched place Upon this seasonable advice they made haste out of Iconium and Eusebia understanding what was their purpose in Pseudenthea went along with them but Euprepon took his leave of them for having been there formerly he had observ'd such unbeseeming carriages among them that he resolv'd never to come there again They were no sooner entred into Pseudenthea but they saw all the inhabitants flocking together like a company of WildGeese towards a broad place in the middle of their Parish and as they drew nearer they perceiv'd a Stage rais'd pretty high much after the manner of that which Mountebanks do use and Three Men walk'd upon it in such a sort as if they had design'd a strife which of them should most expresse to the life the postures of Mad-men They acted their parts not unhandsomely for besides staring eyes and mouths all foaming with froth they had all the Antick gestures of brain-sick persons Their names as the people said were Mantimanes Exorcista and Panstreblus They were all Mutes till one Cacodaemon in the habit of an old Prophet commanded them to speak The first that began to act was Mantimanes who was much disturb'd with an extreme heat of his Braines and he pull'd out of his pocket an Almanack which was scribled over with divers Horoscopes and other Astrological figures some of them he pretended to be the Fates of Kingdoms others were so particular that by them he could make the people understand every thing that had or should befall them from their Nativity to their Death this they did confidently believe though they knew not why After this he shew'd them divers Looking-glasses in which he said they might see what was become of their Friends in the most remote parts of the World that young Women might plainly discern the Complexion and stature of the Husbands which they were to have with many such things Then calling suddenly to his man Planaster to open the little Window of the Retiring room upon the back of the Stage a little Dove flew out and sitting upon his shoulder put her Bill in his Eare whilst he pretended to listen to her with much Devotion After the Dove return'd Planaster open'd the door and let out a white Doe which Mantimanes had kept tame a good while privately in his house and affirm'd to the credulous vulgar blinded with superstition that it was a Messenger sent from God He receiv'd a Letter out of her mouth which Planaster put in and having dismis'd her he open'd the Letter and having read it to himself with all humble Reverence he acquainted the people that he had obtain'd the favour of God to know many strange things which were to be kept secret at present but which he would reveal in due time and that in the mean while he was to prophesie destruction to the World unlesse they did speedily repent Exorcista had now been awake a pretty while and suspecting by the Prologue which he had heard that a long speech was to follow which would both take up the time and for ought he knew either rob him of the Audience or indispose them to attend his pranks to prevent the worst he began to quarrel with Mantimanes and after some words mutter'd again Exorcista commanded him silence with such a thundring voice that he durst not but obey the force of his terrible Charme Exorcista not doubting but he should gain with the fickle Vulgar what reputation he could make the other lose accosted Mantimanes in very rough language beginning after this manner Thou scorn of Inspiration Thou worm-eaten Vizard of Prophesie Thou old rotten Tripos Thou laughing-stock of wanton Spirits who art more Fool then Prophet but much more Knave then Fool. Thou base Jugler dost thou pretend to tell others their Fortunes having no other way left to mend thy own Thou Beggarly Cheater who hast not so much as the possession of a Cottage on earth dost thou make these people believe that thou hast the privilege to know their concernments in the Fabulous houses of thy Astrological Heavens having no other design but to get a little money Did not you prophesie that the World should end five yeares agon and made the frighted people forsake their Houses and climb up into Trees to see how all things would come to their fatal Period just as the old World did when the Deluge threatned them after another manner Was not it your Brother that a good while since us'd to foretel the deaths of such great men as discover'd his knavery and obstructed his designs and when they had almost out-lived the prefixed time was fain to kill them himself with the help of some Assassinates to make his word good Did not you some yeares since to these very people which hearken to your follies affirm that you could discern between the Elect and Reprobate as clearly as a Shepheard can know a black sheep from the white ones and that you saw invisible Characters of Predestination upon the heads of the Elect and the Reprobates encompass'd with black marks of Damnation Do you not still condemn such as you do not like for Sinners that so they may be guilty of the miseries with which you threaten them Rather then your Prophesies should fail who must be the Executioners of your Wrath but your selves Do not you make a wise improvement of doing Justice to send those to Hell whom you judge worthy to go thither that you may quietly enjoy their Rooms on earth when they are gone Go down lest the People having heard of your madness send you to Bedlam Hold your peace and be gone lest I encompasse you in a Circle of this Holy Wand and conjure out of you that Enthusiastical Spirit which makes you so prophetically mad Upon these words Mantimanes tore off his clothes leapt off the Stage and ran stark naked through the affrighted multitude preaching damnation to all good and bad except such as would follow him which two or three silly Women quaking for fear were
having banish'd the spirit of Contention from among them They have nothing to do with any sort of Revenge but Forgiveness both because it is a Fundamental Law of their Kingdom to requite evil with good and because they do not desire to entaile quarrells upon their Posterity neither do they allow that Unchristian notion of Honour that passeth so currantly with such as can dispense with their duty when they must suffer in their reputation amongst the Ignorant for doing of it Thus the Theoprepians lead a happy life upon Earth Justice and Charity which are banished from other Nations have taken Sanctuary here Tranquillity which could not procure room to set her foot in other parts of the tumultuous world hath here erected her Throne Plenty which doth not satisfie other places with her largest Measures doth here take away the very name of Want with such proportions as they despise and abuse and they see plainly by their own Experience that it is not from Gods Unbountifulness but mens Folly and Wickednesse that they do not live happily in this world whilst some imprudently manage and others wickedly mis-spend his Gifts When Phronesia had gone so far her chief Gentleman call'd Anchinous brought word that Supper was ready and desired to know if she would have it set upon the Table Yes with all my heart said Phronesia and took that fit opportunity to end her Discourse begging pardon of Urania and her noble Companions who in stead of that return'd her most humble thanks and but that they were still to enjoy her presence would not have gone out of the Arbour for all the Suppers in the world for they valued her converse above all other possible Entertainments After Supper as one that was present reported they pleas'd themselves with putting divers ingenious Questions concerning the argument of Phronesia's Speech which I do not at present remember and because they would be too long to be here inserted I am the lesse offended at the weaknesse of my memory But after they had talked away a good part of the Night they were conducted to their Chambers to sleep out the rest In the Morning they receiv'd a Message from Theosebes to invite them to dine with him that day and also to favour him with their good company in the Temple that morning where some solemn Devotions were to be perform'd They accepted his courteous offer and return'd a thankful answer being very willing to partake in those Prayers which such Holy persons offer'd and to receive Love from those who were most worthy to be loved When they were come down into the Hall they were civilly accosted by Phronesia who also excus'd her self to them that for an hour or two she should be depriv'd of their most desired company praying them to impute this her involuntary Absence to the irresistable urgency of most important Business She acquainted them that she would leave with them Amerimnus who was an intimate friend of Theosebes to whose piety and prudence he did commit his chief affaires and that 〈◊〉 should attend them either in the Gardens or wheresoever they would please to divert themselves They received her Civility with all thankful correspondence and dismiss'd her much pleas'd that she had brought them acquainted with Amerimnus by whom they hoped to understand something of the Disposition and Manners of Theosebes That they might not lose such a fair opportunity they walk'd into the Garden and taking the advantage of handsome Seats in a place where they might have a full view of Eusebia Bentivolio 〈◊〉 Amerimnus to oblige him and the Company with some such reports as he should think fit to give to strangers of the holy life of Theosebes I should most willingly obey your command quoth Amerimnus but that I am not able to draw to the life the Image of such an Excellent person or to express any just Resemblances of his Vertues Alas his Worth is above the highest praises that I can reach and yet some peradventure who have been only acquainted with ordinary perfections would think that I extol him upon design more then his Merit But as I know that you have the fairest degrees of high attainments in your own Experience and so cannot but judge that possible of which you are Instances I will give you a short description of his Excellencies and the rather because it will not be long before you will converse with him and then you may easily correct the wrongs which I shall do him The chief thing which he aimes at is to be a true Lover of God to whose service he hath entirely devoted himself he thinks all noble Affections due unto him and judgeth Love misplac'd if it be bestow'd upon any thing else except in very low degrees As he finds the Excellency of things different he appoints them distinct allowances of that Affection which yet are but several sorts of small measures But as God is out of all measure excessive in Amiableness so he hath set no bounds to the Love which he hath for him I have often heard him say That he is not worthy of the name of a heavenly Lover that doth not Love God with his whole Soul In which I must confess I cannot but think him in the right for the Greatest Good doth justly challenge the best Love His affection is so really fix'd here that he seeks nothing but Union with God and doubting that he is not yet come to the utmost intimacy which is possible to an holy Soul he doth endeavour continually to make nearer Approaches He told me one day that he seem'd to see the mouth of Hell open when he did but think of such a state wherein men are remov'd from loving and being beloved of the infinitely Good God He hath consecrated himself for a holy Temple to God and hath made his Soul that spiritual Image wherein the Divine likenesse doth shine and being kindled with the vigorous heat of celestial Love he offers up his Heart for a daily Sacrifice the flames which ascend are all perfum'd with the breathings of Seraphick Joy mix'd with anhelations of fervent Desires Whilst he is conversant in acts of Devotion I cannot say that his Body is lifted up from the ground as they report that Pythagoras was when he pray'd but I am sure his more noble part is carried into Heaven which is never far from such a Divine Spirit It is not possible for any other man to describe the Passions which he feels for none knowes how much one loves but the Lover himself but he is so constantly attended with all outward demonstrations of inward affections and they are so notoriously known to all that converse with him that it is as hard not to think him a Lover as it is impossible to believe that such are who can give no proof but a bare pretence to that Honorable Title We cannot chuse but know that he is alwaies in the thoughts of God for he is ever speaking of him and
and Thrist are our best Sauces and we are not so lavish in the expence of them but that we still keep some to rellish our next meale and therefore though we have dined or supped we rise not without some Appetite To what purpose should a man for so poor a gain as a sick dullness endeavour to eate as much as he can Sometimes we have moderate Feasts but they are alwaies proportion'd to the just considerations of the Number and Quality of our Company and those who are entertain'd do then more especially mind their Rules knowing that their Vertue is under a Tryal and though we allow a greater measure of time for Converse and Chearfulnesse is not prohibited yet we so order the matter that we may not indispose our selves for what we have to do by sitting too long and do both deceive our palate with the best Discourse which we are able to furnish at the Table and cause the Cloth to be taken away when we perceive the Company have eaten and drunk enough I must confess that we are more strict in these Observations because by this means we endeavour to way lay an inconvenience which others accelerate by Excesse in meats and drinks for by that one sort of Intemperance ministers to another and of the latter we are more afraid then the former because it is more dishonourable but if they were equall we would be loath that any thing should make our Bodie so disobedient to the Government of our Soul that it should be provoked by its own negligence to lustful Sympathies and be destroy'd by the Beast which it could have master'd if it had not fed it too high The Pleasures of Abstinence have a rare gust being sweetn'd with subservience to Chastity by which we preserve the Honour and Strength of our Bodies And since the best of Spirits who is the Love of all Noble Souls doth ever refuse the Mansion which is disgrac'd with bodily Uncleanness and doth most of all abhor to be lodg'd with 〈◊〉 therefore we do so far abandon the use of alldishonest Pleasures that we keep the very thoughts of them from desiling our Minds and esteem those which are with just limitations allow'd to be then strictly forbidden when they are not joyn'd with abundance of Temperance and hallow'd with a great deal of Modesty We are more easily defended from the danger of these Pollutions when we come to riper yeares because our Wise Parents took great care that the Modesty of our young Natures might not be ravish'd with evil Examples light 〈◊〉 obscene Books or wanton Pictures and that the unspottedness of our Virgin-life might not be stain'd with bad Company lascivious Dances or the mischiefs which constantly attend upon an Idle life Idleness is esteem'd with us no better then it deserves that is an Ignoble thing and those who know not nor will practise some good Art are accounted uselesse members of the Creation For other particulars wherein we have no set Rules we guide our selves by the best Examples and incline to that part which is most severe to the Flesh keeping in all things a decorum with the Prudence of universal Moderation But that I am afraid to be troublesome to your patience I would tell you also that we do more heedfully observe the Orders of our Ancestors because we have heard and know it to be true that the Divine spark which is plac'd in the constitution of our Souls can scarce be discern'd where it is when it is 〈◊〉 with an Atmosphere of bodily Fumes and that it is alwaies unfitted for its highest operations when it is clogg'd with turbulent Passions Converse with God is the top of our Joy and we cannot ascend to him but in a serene Calm of Soul no more then we can see the Sun when it is 〈◊〉 up in thick Cloudes We do not desire to be buried alive which misery we should think to befall us if the Eye of our Soul were darken'd to the sight of our best Good the gust of our present and future Happiness dull'd and the hopes and desires of Immortality choak'd in us and the power of the Soul by which it lifts it self up to the attainment of celestial life depress'd or extinguish'd And since we find that an immoderate resentment of fleshly Pleasures doth perversely aime at such dishonourable Ends we abandon it being so far in love with the Dignity of Humane Nature that we scorn to degenerate into Brutes through such mean perswasions but we subjugate our Fleshly part to advance the honour and liberty of our Minds having observ'd that men of the best-govern'd Affections have ever attain'd the greatest excellencies of Judgement Whilst vve content our selves vvith a Frugal vvay of life vve provide fevvel for charity and redeem something to bestovv upon such as vvant from lavish entertainments superfluous variety of gay Clothes and multitudes of needlesse Houses In short To the prudent Institutions of our good Father vve ovve an excellent Health an agile Body unhurt Senses quiet Sleeps a peaceful Soul serene Contemplations a symmetry of Passions freedom from shameful Lust and violent Anger preparations for Heaven and a happy Death after a contented Life from vvhich vve part vvith little trouble of Body but vvhose remembrance is so acceptable to our Mind that if we were to live it over again we should repeate it according to the same Rules When Sophron had finish'd his Discourse he desir'd them to walk into a little Grove which joyn'd to his Garden and there by an ocular demonstration he show'd them what pleasure may be found in a Little and by what way Wise men make the half more then the whole for with Herbs Roots Fruits Milk Honey Bread and the native Wine which he call'd by another Name he made a Feast which was a Practise upon his former Rules But this first part of the Entertainment was far exceeded by that which follow'd which was a rare Discourse manag'd by two young Ladies of which I shall give an account by and by It may be some Reader will wonder why I do so much magnifie this sort of Entertainment and because I have mention'd it divers times I will now give the reason of that Theoprepian Custom You must know that although the Theoprepians did frequently retire themselves to Contemplation and Piety and had appointed select Places remov'd out of the Noise of the Tumultuous world as fittest for Education yet they were not ignorant of those Advantages which may be had in Converse with others and it was received as a common Opinion amongst them That Ingenious Conference is one of the most pleasant sorts of Recreation and a most profitable as well as delectable exercise of our Natures since by this means every one doth teach and learn and by a free Communication of Souls in a lively and vigorous way of Knowledg enjoy a delight as far above that which is attainable in lonesome life as an excellent Song of many Parts is
that which it needs not he sets Love for a Sentinel at its own dore to keep out all things which offend the Beloved or seek to invade his Portion And in the discharge of this office is vigilant and curious How disdainfully hath it repuls'd other Loves when they have been so bold as to make unworthy offers How have I seen it make other sorts of Lovers to blush as they pass'd by upbraiding them with the indignity of those inferior Objects to which they had devoted their affections with an injurious neglect of God who is so inexpressibly worthy of Love in himself and to whom all the World is infinitely obliged How disconsolately have I seen poor Tentations sneak away after Love had mortified their vain hopes with smart denyals How clearly hath Love convinc'd many of her erring friends of their great Folly in giving away the Affections due to their Maker to those things which are not able to requite them and of Insolence too whilst to his disparagement they court every trifling Vanity before his face By which I understood that the safety of the Divine Honor was much repos'd in the trusty Valour of this noble Champion But I will go no further for whilst I look upon this Sacred Vertue as descending from Heaven glorifying the Understanding uniting the whole Soul with God either clasping about the Best Good or kneeling before the Throne of Mercy or serving his pleasure to whom all things bow I am so far from retracting what I have said in the praise of Divine Love that if I knew how I would encrease it with more Eulogies As there is no Goodnesse comparable to God's aboves so below there is no Affection equal to Love nor indeed any Goodness or Affection but Divine Love It may be 〈◊〉 you had some expectation that I should have spoken with some Reflexion upon your Discourse made in the praise of Charity But I shall excuse my self for neglecting all Comparisons because I think that such as heartily magnifie the Love of God can never speak against Charity I find it in such strict Union with the Love of God that I judge it an Inseparable Effect of that as an Excellent Cause a Peculiar Instance of its incomparable Power a rare Counterpart of its Amiableness an honorable Companion by which its Worth is made known and a plain Verification of its undeniable Truth Since Loveliness is the first-born Property of Goodness it may be next best to Imitate but it is best of all to Love Whatsoever is first discern'd to be worthy of Love is afterward for that reason judg'd fit for Imitation Some have fancied that these two Graces are what Nature hath made you and me Twin-Sisters and 〈◊〉 they be let them alwaies go together as you and I do hand in hand When Philothea had made an End Urania with no lesse grace then if all the Vertues had bestow'd their Ornaments upon her began after this manner It is a thing too apparent to receive the least shadow of doubt That it is a very difficult Task to determine a Cause which two such Advocates have pleaded Each of them being endued with rare abilities of Learning and Wit and furnish'd with Subjects that justifie the Hyperboles of Praise must needs make what they say very hard to be answer'd Whilst I was rapt into admiration of their most excellent Speeches methought I saw the Vertues themselves glad to be so nobly patroniz'd and though they wondred how they came to be at such ods as to be oppos'd in the distances of Comparison yet they were not displeas'd that by the transcendent skill of their tutelar Professours they were both made Incomparable I am beholden to my good Genius for sending me a Dream last night which whilst I call to mind methinks I see it was his Good will by that to prepare me for the discharge of this honorable undertaking unto which I confesse my self inferiour and to make that Task easie which otherwise I should have judg'd impossible I dream'd that I did contemplate the face of the Heavens and seem'd to see Two Suns encircl'd with mighty lustres and as the wondring Spectators were making guesses and laying wagers which was the Parelion and that was hard to say their Glories were so equal any body would have thought that God had made another Sun just like the first or else cut it into two pieces with the convex sides towards us But after they had well satisfied the Curiosity of the beholders with so strange a Novelty they made the wagerers part stakes for the Two Suns accosting each other in nearer distances at last United themselves into One body and doubled their Splendours in the single Globe of Light which they both made and glorified by their Conjunction Whilst I meditate upon the Two divine Subjects of this dayes Discourses I see two Intellectual Suns at once display their beauties before me when I view each of them apart I think them both without Compare and when I look upon them both together they do so dazle my eyes with their vigorous Rayes that I know not which to prefer But if you will have a little patience I hope they will unite their beams and take the praises which I must give to each in a joynt Encomium Vertue is not a thing to be pull'd in pieces no not in Thought being not one single Member of a Body and so valuable according to the handsomeness of its particular Form or Convenience of its distinct use but an entire Body constituted of many well-proportion'd Parts by which when all are fitly joyn'd the Whole is made up and the Nature of Vertue doth so essentially consist in the Integrity of all the Parts that if any of them be wanting the Body is so maim'd in its Composition and so lam'd to action that it is esteem'd no other then a deform'd Monster The Whole were not the Whole but for all the Parts and the Glory which the Parts ascribe to themselves is that they contribute to make up the Whole So in the Composition of a delightful Harmony the Thirds and Fifths have no lonesome consideration for which their Sweetness is admir'd by the ravish'd hearers but they receive their praise as they are blended together with other Notes in reference to which they become Thirds or Fifths and by whose tunable concurrences they are inabled to grace the Song The Soul accomplish'd with many regulable Faculties is the Subject of Vertue which is content that it should be honored with her Name and Relation if none of them be Irregular but she allowes not any person the Denomination of Vertuous unless he Understand Affect and Act according to her respective directions Her Dominion is Universal and her Soveraign Empire consists in this that no Subject disobey any of her Commands neither is that a Tyrannical Power for there is nothing Unjust in the Government of Vertue nor any Precept so mean that it is worthy to be trampled
to sit at his 〈◊〉 with the lowest Reverence and receive his Doctrines as the indisputable Commands of a Catholick Dictator in Knowledge and yield Obedience to his Precepts as proceeding from the great Father of all Art He wonders that the Ignorant Nations do not flock to him being the Infallible Oracle by whom Nature is at last pleas'd to speak and doth often say That though the present rebellious Age doth not perform their duty yet he makes no doubt but after-times will understand themselves better and deploring their long Ignorance expunge out of their Souls those Erroneous Principles by which before they misguided their Actions and keep an anniversary Festival as a solemn Commemoration of him the Redeemer of Knowledge He esteems all Books Ancient and Modern except two or three of his own but Rhapsodies of such insignificant words as Mountebanks deliver upon their Stages and compares those which reade them to the dull Multitude which is abus'd with their impertinent Medicines He is much displeas'd that the Ancients were born before him and by way of revenge will sometimes say that Pythagoras Plato Aristotle Hippocrates Plotin Simplicius and the rest of that Rank are but the Names of doting Fools whom the World hath sillily admired and that Epicurus and it may be one more lived till they began to know something but not much which also by the Malice of Time and the Ignorance of latter Ages is almost lost but that He hath taken the Ashes of buried Knowledge out of their Urns and to the joy and wonder of men hath made it live again It is a great part of his ordinary Discourse to reproch the Neotericks and then he makes use of such a scornful Carriage as if he were switching one of his Lacquaies with a Riding-rod and will protest that those who do not confess that they have learn'd whatsoever they know from him are proud and ingrateful Dunces yet sometimes in a better humour he will express a pity for such as do not believe his Opinions because none can understand his Books but himself He esteems Schools the Nests of purblind Owls where nothing is learn'd but Ignorance and says that the Universities cure the Imperfections of their Disciples after no other manner but as Tinkers mend pots It may be you will laugh if I should tell you what he said not long since to one of his Confidents Nature hath made me her privy-Councellour and done me the Honour to see her undress'd a favour bestow'd upon none but my self She hath led me through all her Territories and being not a little proud of my Company talk'd with me all the way and resolv'd me all Questions in Natural Philosophy Divinity the Doctrine of Manners and Rules of Civil Government hath intrusted me with the Key of her Secrets She hath shewn me the Pillars upon which Truth is founded and expos'd to my view the essential Connexions of all things She hath conducted me with a dark Lantern through the Subterranean Labyrinths of this Earthen Globe and let me see those hidden Floud-gates by which the Sea steals into the under-ground Rivers as also the back-stairs by which they climb up to the tops of Hills where they make Springs She hath led me into the entrails of the deepest Mines and shewn me the great Caldrons where Earth is refin'd by Subterranean Fires She hath walk'd with me through the greatest Seas and acquainted me with the whole Nation of Fishes and leading me round the outward part of the Earth hath discover'd to me the nature of all things which appear upon the surface of that Globe hath shewn me the various contextures of different Atoms into several forms of Being and let me see those strange figures by which the little particles hang together which other men have not as yet heard named She hath told me why it was impossible for some things to grow and how some came to have Sense and why others are honour'd with Reason the highest of all Bodily Faculties After this she carried me through the Air and acquainted me with all its various Modifications taught me the doctrine of Vapours by Experiments let me stand by whilst she gave fire to Thunder dissolv'd congeal'd Clouds and squeez'd thick moisture into Rain Here we sate down upon a Rainbow and she resolv'd all difficulties that arise from the Nature of Matter told me what Light is and how Colours are produc'd and answer'd all Questions that concern Motion Then she transported me into the AEthereal Regions and shew'd me the Motion of every Orb without those Artificial Spheres which ordinary Mortals are fain to use and that to small purpose She gave me the proper names of the Stars in a Book and a Catalogue of their distinct Qualities by which means I can tell the true nature of every particular Influence At last she let me see the utmost Wall by which the World is inclos'd Here Bentivolio making an interruption to the Discourse said smiling I thought Philalethes that you would have told us among other things that Antitheus was Complemented by all the Signs in the Zodiack as he rode through the Heavens upon the back of the stately Asse Alborach and that as he was passing by the Lunar Orb the Moon over-joy'd to see this new Endymion crept into his sleeves to embrace him and went out in two pieces at his Neck and that he by the great Skill which Nature had then taught him souldred it together again in requital of so great a Civility But to be more serious Pray good Philalethes acquaint us with some of those deep Mysteries which he pretends to have learn'd by such a miraculous Method I know not yet what he hath perform'd replied Philalethes but he brags that the Civil World was not known till he discover'd it having descended from the Mountains of Light and that the Principles of true Policy are no older then his Books that he hath rectified the Notion of Religion to the unspeakable Benefit of the World that there is nothing worth Observation in the Mathematicks which is not entirely due to him that he hath reform'd the whole System of Natural Philosophy and so perfectly discover'd the Impostures of Ethicks that he hath prov'd the Doctrine of Vertue and Vice to be a mere Fiction by a new way of Reasoning which he hath invented in short that he hath so advanc'd Mechanical Skill that the best Artists esteem it their happinesse to become his Apprentices I beseech you Philalethes said Bentivolio what hath he reveal'd concerning Divinity I can more easily give you an accompt of his words replied Philalethes then tell you what he would have us believe to be his meaning for at different times he doth express himself in such contrary Language that it is difficult to suppose that he hath any resolv'd thoughts concerning God This Great Phoebus looks at all his Dictates as Oracles but they are useless to manking till some other Apollo rise up to unriddle them
to it by false Principles 152 b Scepticus a Philosophical Seeker one of the Pyrrhonian Sect who believe nothing ibid. Holy Scriptures defended 211. as also 165 b Septicollis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome formerly so call'd from the seven Hills upon which it was built 316 b 〈◊〉 See his story in Plutarch who among other things hath related what tricks he put upon the Superstitious Spaniards with a Tame Doe 306 b Sigalion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silence An Image upon the AEgyptians commanding silence with shut Lips A God in great respect with Wise men It signifies here that Silence which prudent men have alwayes warily kept in all Evil times 180 b Simmagus a Contraction of Simon Magus the Grand-father of the Gnosticks 296 b How Sin came into the World 96 b Siopelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who can hold his peace 61 b 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dried Carkase 17 b Skiameliuses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shadow of a state to come taking it in the same sense as it is us'd Heb. 2. I have us'd this Name because many Services of the Jewish Temple and other pieces of that oeconomy were but external Shadows of a more noble state of Religion 131 Sophiarete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdo m and Vertue 29 b Sophron Temperate 225 Sophrosyne Temperance describ'd at large in the Fourth Book 201 Sosandra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name of a Good Wife so call'd from preserving her Husband 3 b Staurus a Cross but Book Third particularly meant of the Cross of Christ who by the one oblation of himself upon it abrogated all the Jewish Sacrifices 132 Streblodespotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Per verse Master 150 b Sympathus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who is Compassionately affected with the Miseries of others 46 b Synaxis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Convention or Congregation It is taken Theologically for a Company of Christians met together to celebrate the Feast of the Lord's Supper and to make a joynt Commemoration of his Death with all humble Thanksgiving T TAano 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those things which are above 201 Takato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those things which are below These two streams of the Spring Agathorryton signifie the good things which God gives with his right hand as Wisdom and Vertue and with his left as Strength of Body Worldly Quality Riches c. For he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spring of Springs the first and best Good from whom all Goodness is deriv'd as Synesius says in one of his Hymns See Agathorryton 201 〈◊〉 Miserable 11 * 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image for so I rather derive it then from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figures made under certain Constellations according to the Superstition of the Syrians and Arabians who thought them capable of Celestial Influences and by looking upon which they thought they were able to divine concerning future things as 〈◊〉 Fagius observes out of R. D. K. in libro Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt imagines per quas futura 〈◊〉 The Jews call'd them Teraphim Gen. 31. 19. which Laban nam'd his Gods and Aben Ezra thought his Daughter stole them lest they should tell her Father how her Husband order'd his Flight from him They were made sometimes in the form of Men such as Michol probably put in David's Bed Those who desire to be inform'd further concerning them may reade Mr. Gregorie's learned Collections in his Notes upon 2 Sam. 5. And such as shall please to reade Dr. H. More 's Mystery of Godliness Book 8. chap. 15. will understand fully that the Doctrine of Telesms is a Supersticious Foolery and that they have no natural 〈◊〉 157 b Tapanta All things Money is all to covetous men who make Gold their God hoping that will help them to all things according to that of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Money answereth all things 9 b Tapeinophrosyne Humility 192 Taraxion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perturbation which doth usually attend worldly Designs 9 b Temperanza Temperance which is the great Panpharmacon the true All-heale which both prevents sickness and restores health See it describ'd 201. Tentation describ'd 178 179 Teraphims See Talismans Terpsithea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Joy 239 Tetractys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a famous secret in the Pythagorean Philosophy which Hierocles hath explain'd in his noble Discourses upon the Aurea Carmina upon that Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Plutarch but after another manner in Philosophorum Decretis I have nam'd it in the Sixth Book because the arrogant Gnosticks boasted that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came down in a Womans shape from places which cannot be seen or named and brought down Truth and shew'd her naked to them and gave them leave to talk with her Vid. Epiphan adversus Haer. Lib. 1. Tom. 3. Irenaeum contra Gnosticos Lib. 1. 302 b Thanatus Death 155 Tharraleus Bold Confident ibid. Thaumaturgus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that performs miraculous Actions Where I have applied it the word signifies only one that doth some extraordinary Tricks above the reach of vulgar Wit which he pretendeth to be Miracles 152 b Theander a Divine man 281 b Thelgomenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that may be led any whether a plain person easie to be deceiv'd for want of Pudence 296 b Theonoe from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine mind 2 b Theophila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also dear to God as all his true Lovers are Theoprepia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a State worthy of God The Title of the Fourth Book wherein some things belonging to that State are discours'd so far as the Nature of such a work as this is would handsomely permit 177 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who contemplates from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one who takes care of Divine Matters from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I plac'd Agathorryton in this Hill because the Spring of Life doth pour forth its streams most plentifully upon careful and holy Souls 200 Theosebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Worshipper of God 201 Theostyges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hater of God and odious to him 333 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 degenerate Beasts The Title of the Fifth Book in which many brutish Opinions and ignoble Practices are related 1 b Therodes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brutish as the Poor common'y are for want of Education 11 Theromachia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fight with Beasts The brutish Appetite is an Enemy to the Divine Life 176 b Thrasymachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bold in Fight 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Name given to Crates in Diog. Laert. because he went into every House to teach Vertue 19 b Timautus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who honours himself 114 Trimalcio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very soft and effeminate Person Some think that under this Name Petronius Arbiter did describe the Luxuries of Nero. 79 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tormenter of men 121 b Tuphlecon Wilfully blind 150 〈◊〉 blindly Confident 122 〈◊〉 Constantinople That piece of my story is not Romance 316 b V VAghezza Beauty Loveliness Vanasembla a Vain Shew The Title of the Third Book in which many things extoll'd in some places as Eminent parts of Religion are discover'd to be no such matters 111 The Vanity of Humane Life 17 b Vdemellon one that believes there is nothing to come after this Life 152 b Velleda a Woman in Germany highly accepted of the People for her Predictions because she prophesied Success to the Germans and Ruine to the Roman Legions Tacitus Lib. 4. Histor. 299 b Vendetta Revenge 〈◊〉 Veneriola a Wanton 83 The Nature of Vertue describ'd 341 b Virbius Bis vir one who hath Life twice bestow'd upon him as all good men have when they are made partakers of the Resurrection 341 b The Union of all Vertues in Vraniae's Speech 274 b Vrania Heavenly Light from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light See Bentivolio 18 The true Use and Estimation of the Life which we have in this World 42 b Usurpers seldom escape Punishment Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 340 b W WIckedness ever unhappy especially in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. 91 b Y YOuth Undisciplin'd usually Wicked and Unhappy See 〈◊〉 92 X XEnodochium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A receptacle for Strangers A House alwayes to be found in Philadelphia that is a Country where men love all their Neighbours as Brothers 175 b FINIS Olymp. Od. 2. AEschyl in Perf. Olymp Od. x Mount Book 2. chap. 12. p. 243. 〈◊〉 in Ion. In Bacch Eurip. Pind. Enn. 3. lib. 2. Lib. 1. cap. 16. Lib. 1. c. 6. Lib. 2 de Nat. 〈◊〉 Plut. Dion Prof. Book 5. Lib. 3. cap. 7. In Not. ad Laert. Plot. Enn. 1. Lib. 6. S. Emp. De Constant. Cap. 4. In Epist. ad Cratevam De Ira 〈◊〉 2. cap. 10. In 〈◊〉 M Tyr. Dissert 20. Mori Vtop Lucian in Hermot